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exempttaxesteaching Torah to girlsteaching Torah to idolaterstecheilestechiyas hameisimtechumthieftikkun chatzostikkun ha'olamtimtumtosfos shabbostractatestreifatrumpetstu b'shevattumtumtwinstzrorosunitedunrecognizable damageverbally paining someonewaiterwalled citywarwashingwealthy personweddingweightswho lives longer?wife's sisterwoundingyad eved k'yad raboyears of a lifetimeyefas toaryesurinyichudyiras Hashemyizkoryomizealotszerikas hadamzimunzkeinimznuszugosDaf Yomi DafYomi Daf-YomiAn advanced forum for those studying the Daf Yomi, this blog will be posting questions and insights on a daily basis. Please participate and spread the word !http://dafnotes.blogspot.com/noreply@blogger.com (Avromi)Blogger1995125tag:blogger.com,1999:blog-30932360.post-2337427855141914097Sun, 03 Jun 2012 23:49:00 +00002012-06-03T19:49:36.619-04:00Sapachas, Guf and Deshaf VeYashiv SynagogueINSIGHTS TO THE DAF<br /><br />Converts are like Sapachas<br /><br />Rabbi Chelbo said: Converts are as harmful to the Jewish people as sapachas (a type of tzara’as).<br /><br />Rashi explains that this is because converts are not so meticulous in the performance of mitzvos, and those Jews who observe this behavior will become influenced by them.<br /><br />Tosfos writes that each and every Jew is a guarantor for his fellow, and if converts do not perform mitzvos meticulously, they will be punished on account of them. <br /><br />Tosfos rejects this explanation, for he proves that when the Jewish people accepted to be guarantors for each other, they did not accept to be guarantors for the converts as well.<br /><br />Tosfos brings another explanation: They are harmful to the Jews, for it is impossible that someone will not bother them, and the punishment for this will be severe, for the Torah in twenty-four places warn the Jewish people not to bother the converts.<br /><br />Tosfos brings another explanation: It is because of the converts that we are still in exile, for the Gemora says that Klal Yisroel are scattered all over the world much more so than other nations in order for there to be additional converts.<br /><br />Rabbeinu Avraham the convert explains differently: It is because the converts are meticulous in their performance of the mitzvos. This shows the shortcomings of ordinary Jews.<br /><br />DAILY MASHAL<br /><br />Souls from the Guf<br /><br />Rav Assi said: “The son of David will not come until all the souls are vacated from guf.” (There exists a chamber in heaven that contains the souls created during the six days of creation. The mitzvah of procreation is to bring the souls out of guf and advance the coming of Mashiach. One who has children fulfills this obligation even if they subsequently die.)<br /><br />The Maharal writes that the souls which descend into this world before the Redemption are contained in a chamber called guf, body. This is because the souls residing in this world prior to the arrival of Mashiach have a connection to the body, the physical world. After the arrival of Mashiach, the souls will not be embedded inside the body; rather, they will be separate from the body.<br /><br />The uniqueness and sacred status of the Deshaf Veyashiv Synagogue<br /><br />By: Meoros HaDaf HaYomi<br /><br />Rabbi Yosef Karo wrote his Shulchan ‘Aruch as a decisive halachic work for everyone. Therefore, there are few places where he writes “we have a doubt”. One of the few halachos where he has a doubt as to how one should behave concerns the halachos of a synagogue (O.C. 151:12), where he writes that we are in doubt if the roof of a synagogue may be used for mundane purposes. This doubt already arose with the Rishonim, the Mordechai (Shabbos, Ch. 1) and the Maharik (Responsa, in shoresh 161), who discussed if the sanctity of a synagogue, regarded as a small Temple, extends to its roof just as the sanctity of the heichal in the Temple included its roof, or perhaps the halachah of a synagogue is like that of the ‘azarah (forecourt) in the Temple, which was sacred but not its roofs or upper floors.<br /><br />Our sugya recounts that Shmuel and his pupil, Rav Yehudah, went up on the roof of the Deshaf Veyasiv Synagogue in Nehardea. They conversed, and Shmuel’s words indicated that where they were standing they shouldn’t worry about thoughts of sin as being in that place makes one feel scared and fearful and that keeps away such thoughts – one reason being the fear of the Shechinah present there. Can we decide Shulchan Aruch’s doubt from this case and contend that the roofs of synagogues are sacred? Once we realize the uniqueness of this synagogue, we’ll realize that it’s almost impossible.<br /><br />A synagogue from Yerushalayim: The synagogue we are discussing was called Deshaf Veyasiv. Rashi comments (s.v. Deshaf veyasiv): “The name of a place included in the kingdom of Nehardea”. However, from other places in the Talmud where the synagogue is mentioned we learn that it was no ordinary synagogue at all. The Gemara in Megilah 29a says that the presence of the Shechinah in Babylonia was unique to this synagogue. The Shechinah’s voice was heard there and administering angels surrounded it. Rashi comments (ibid; Rosh HaShanah 24b; ‘Avodah Zarah 43b) that when Yechonyah, the king of Judea, was exiled to Babylonia, he brought along stones and earth from Yerushalayim and built this synagogue with them. Its name – Deshaf Veyasiv – derives from the fact that it “jumped” (shaf) from Yerushalayim and “settled” (yasiv) in Babylonia. Yechonyah’s act followed his moving parting from the Temple before his exile, of which we have learnt recently in tractate Midos (35b).<br /><br />It is amazing to discover that while Rashi mentions that the synagogue was built of stones from Yerushalayim, in the ‘Aruch (in the entry for shaf) and the Geonim’s Responsa (71) it is mentioned that the synagogue was built with stones from the Temple! (See Responsa Chasam Sofer, Y.D. 264, where he wrote that we must say that their sanctity was desecrated by the conquest and destruction for if not so, there’s a prohibition of me’ilah).<br /><br />Once we realize the special sanctity of the Deshaf Veyasiv Synagogue, it is easy to understand why the Rishonim and Shulchan ‘Aruch didn’t derive a decision from our Gemara, for this synagogue was especially sacred. Indeed, the Maharsha writes (in Chidushei Agados) that thoughts of sin were prevented in this synagogue due to its uniqueness and he defines its sanctity as “like in the Temple”!<br /><br /><span class="fullpost"></span>http://dafnotes.blogspot.com/2012/06/sapachas-guf-and-deshaf-veyashiv.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-3325276504104304852Thu, 07 Jul 2011 02:51:00 +00002011-07-06T22:51:33.431-04:00Azazeldaf yomiein holchin b'mamon achar ha'rovGemora Chulin 11majority minorityse'ir hamishtale'achInsights and More for Daf 11<!--[if gte mso 9]><xml> <o:OfficeDocumentSettings> <o:RelyOnVML/> <o:AllowPNG/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> 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font-size: 16.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">The Lots for the Goats</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">The <i style="mso-bidi-font-style: normal;">halachah</i> that that the lot (<i>for the two goats</i>) does not assign the goat to <i>Azazel</i> unless it is fit to be the one offered to Hashem can be explained in two ways. Either, that it is a law in the assigning of the lot - to be regarded as a proper lot - they both have to be fit for the <i style="mso-bidi-font-style: normal;">chatas</i> which will be offered to Hashem - if one is found to be a </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-theme-font: minor-fareast;">tereifah</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">, it is a deficient lot; or perhaps there is an inherent law that the goat being sent to </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: HE; mso-font-kerning: .5pt;">Azazel</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;"> must be fit to be offered as the <i style="mso-bidi-font-style: normal;">chatas</i> for Hashem; a </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-theme-font: minor-fareast;">tereifah</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;"> is therefore disqualified from being the goat sent to </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: HE; mso-font-kerning: .5pt;">Azazel</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">, and that is why it is not considered a lot.<span style="mso-spacerun: yes;">&nbsp; </span></span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Rav Elchanan Wasserman in Koveitz Heoros says that a practical difference between the two explanations is if it became a <i>tereifah</i> after the lot. According to the first explanation it is valid because at the time of the lot it was not a</span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-theme-font: minor-fareast;"> </span></i><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">tereifah</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">. According to the second understanding, it is still invalid because the goat being sent to <i>Azazel</i> cannot be a <i>tereifah</i>.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="mso-hyphenate: none; mso-pagination: none; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; mso-bidi-font-family: Tahoma; mso-bidi-language: HE; mso-fareast-font-family: &quot;Lucida Sans Unicode&quot;; mso-fareast-language: HE; mso-font-kerning: .5pt;">As they Intended</span></i></b></div><div class="MsoNormal" style="line-height: 115%; mso-hyphenate: none; mso-pagination: none; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; mso-layout-grid-align: none;"><span style="color: black; font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">The <i>Mishna</i> teaches us that the <i style="mso-bidi-font-style: normal;">zomemin</i> witnesses are only punished if they attempted to have someone executed, but they were found to be <i style="mso-bidi-font-style: normal;">zomemin</i> before the defendant was executed (<i>as long as it was after the verdict was handed down</i>). However, if they were discredited through <i>hazamah</i> only after the defendant had been executed, they will not be punished. This is derived from the Scriptural verse: as they intended to do; but not as they actually accomplished.</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"></span></div><div class="MsoNormal" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div class="MsoNormal" style="line-height: 115%; mso-layout-grid-align: none;"><span style="color: black; font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">The Kesef Mishnah explains this seemingly perplexing <i style="mso-bidi-font-style: normal;">halachah</i> in two manners: </span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-left: .75in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-indent: -.25in;"><span style="color: black; font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt &quot;Times New Roman&quot;;">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></span></span><span dir="LTR"></span><span style="color: black; font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">When the <i style="mso-bidi-font-style: normal;">zomemin</i> witnesses actually carry out their plan and the accused is executed - such a sin is of such a magnitude that they cannot get punished in this world. The punishment for such a hideous sin can only take place in the next world- in Gehinnom.</span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-left: .75in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-indent: -.25in;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt &quot;Times New Roman&quot;;">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span></span></span><span dir="LTR"></span><span style="color: black; font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Alternatively, he explains, if the accused was actually executed, we assume that he was indeed guilty and deserved to die. Hashem is present by every court case and it must be attributed to Divine Providence that the second set of witnesses did not arrive until after the defendant was executed.</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%;"></span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div align="center" class="MsoNormalCxSpMiddle" style="mso-layout-grid-align: none; text-align: center;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 22.0pt;">DAILY MASHAL</span></b></div><div align="left" class="MsoNormalCxSpMiddle" style="mso-layout-grid-align: none; text-align: left;"><br /></div><div align="center" class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none; text-align: center;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%;">By: Meoros HaDaf HaYomi</span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div align="center" class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none; text-align: center;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">Most Drunkards</span></i></b></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%;">HaGaon Rabbi Yehonasan Eibeschitz zt”l was once asked by a gentile king why he doesn’t convert as gentiles constitute a majority as compared to the Jews. He replied that a majority is only used in case of a doubt but not when the situation is definite. Though this is true, there’s another simple answer. A hundred drunkards do not outweigh one <i>chacham </i>and who is like the wise of Israel who are pure of ulterior motives? (HaGaon E. Wasserman, <i>Beiurei Agadaos ‘al Derech HaPeshat</i>).</span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div align="center" class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none; text-align: center;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">From Sacrifices </span></i></b></div><div align="center" class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none; text-align: center;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">to Honoring One’s Father</span></i></b></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%;">The source of the halachah of the majority stems from sacrifices, which are offered without worrying about <i>treifos</i>. Maharal Tzintz writes that it is possible that we can thus explain the verse “And you will sanctify him for he offers the bread of your G-d” (Vayikra 21:8). You should sanctify the <i>kohen </i>and if you have a doubt if he is a <i>kohen </i>lest his declared father is not his true father (see Chulin 11b: “…and maybe he is not his father”), the answer is “for he offers the bread of your G-d” – learn from sacrifices that we should follow the majority and if so, he’s certainly his father and you should sanctify him (<i>Melo Ha’Omer</i>).</span></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div align="center" class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none; text-align: center;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">Who Distinguishes Between the Holy and the Mundane</span></i></b></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><br /></div><div class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-layout-grid-align: none;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%;">Our <i>sugya </i>says that the two goats of Yom Kippur, the <i>chatas </i>and the goat for Azazel, must be equal. This teaches us that the holy and the mundane are likely to be equal, almost without any difference. How much must we concentrate to know what is holy and what is mundane! (<i>Leket Amarim</i>).</span></div><span class="fullpost"></span>http://dafnotes.blogspot.com/2011/07/insights-and-more-for-daf-11.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-8441288943964500837Tue, 28 Jun 2011 23:10:00 +00002011-06-28T19:10:39.579-04:00daf yomiGemora Chullin 2neveilahChullin Starting!!! 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5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; text-align:justify; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} </style> <![endif]--> <br /><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 15.0pt; line-height: 115%;">Tractate Chulin: Hakol Shochatin</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">By: Meoros HaDaf HaYomi</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">With Hashem’s help we have finished Menachos and now we pass from the realm of <i>kodshim </i>to the realm of <i>chullin - </i>the mundane. <i style="mso-bidi-font-style: normal;">Chullin</i> is one of the longest tractates in the Talmud and its <i>sugyos </i>treat practical and most important subjects. It is one of the most varied tractates as it addresses a number of utterly different topics and therefore learners find much interest and satisfaction because of the many concepts they discover.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">The tractate before us: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">First we shall learn the details of slaughtering, without which an animal is a <i>neveilah. </i>In the third chapter we shall learn about the signs of <i>treifah </i>and the signs of <i>kashrus </i>of land animals, fish and locusts. In the next chapter we shall complete different details of the topics learnt in the previous chapters and especially concerning the embryo of a slaughtered animal (<i>ben peku’</i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">ah</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">) and the impurity of a <i>neveilah. </i>Further on, the chapters are full of different subjects accompanying slaughtering and <i>kashrus. </i>In Chapter 5 we shall examine the details of the negative mitzvah not to slaughter an animal and its offspring on the same day and in the next chapter we shall explore the mitzvah to cover up the blood of a slaughtered wild animal or fowl. In Chapter 7 we shall learn about the prohibition of <i>gid hanasheh </i>and Chapter 8 is devoted to the prohibition of meat and milk. In these chapters we shall also become aware of the great questions of mixtures. The halachos of a limb from a live animal and the impurity of a <i>neveilah </i>are detailed in Chapter 9 and in Chapter 10 and 11 we shall learn halachos concerning gifts to <i>kohanim. </i>The final chapter addresses the mitzvah of <i>shiluach haken </i>(chasing away a mother bird before taking its eggs).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">After we finish <i style="mso-bidi-font-style: normal;">chullin</i>, we shall again learn about <i>kodshim. </i><i style="mso-bidi-font-style: normal;">chullin</i> is like an island of matters of mundane meat among the tractates dealing with <i>kodshim </i>and some say that it is therefore called <i style="mso-bidi-font-style: normal;">chullin</i> or Shechitas <i style="mso-bidi-font-style: normal;">chullin</i>, as Rashi often calls it. Rambam (in the preface to his commentary on the Mishnah) explains that <i style="mso-bidi-font-style: normal;">chullin</i> was placed after Zevachim and Menachos because the Torah also treats the halachos of sacrifices and then addresses eating mundane meat: “Yet as much as you desire you shall slaughter and eat meat” (Devarim 12:15).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Who is fit to be a shochet?</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">In the first paragraph of the first chapter of <i>Yoreh De’</i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">ah </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">the Remo details who is fit to serve as a <i>shochet</i>: “He shouldn’t slaughter, though he is an expert and knows the halachos of <i>shechitah</i>, till he slaughters three times before a <i>chacham </i>expert in the halachos of <i>shechitah</i>, so that he knows that he is expert and will not faint (<i>Tur </i>in the name of Rambam). Therefore, we are accustomed that no one slaughters unless he received a <i>kabalah </i>(approval to slaughter) from a <i>chacham</i>. The <i>chacham </i>does not grant him a <i>kabalah </i>unless he knows that he knows the halachos of <i>shechitah </i>and is expert with his hands. Therefore we are accustomed to rely on anyone who comes to slaughter (that he surely received a <i>kabalah</i>)… and in some places they have the custom to be stricter, that the recipient takes a written <i>kabalah </i>as proof. Every <i>shochet</i>, though he has a <i>kabalah</i>, should review the halachos of <i>shechitah </i><b>from time to time</b>, that he should be expert in them not to forget them (Rav Yaakov HaLevi in the name of the Maharash). The same applies to the halachos of examining the lungs and to the</span><i><span style="font-family: &quot;Arial&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-language: HE;"> </span></i><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">bodeik - </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">the person who examines - their halachah and custom are equal in this entire matter. And the <i>beis din </i>should inspect the <i>bodekim </i>and <i>shochetim </i>to see that they should be expert and kosher (Mahariu, 50) for the hazard of any transgression concerning <i>shechitah </i>and <i>bedikah</i>, accessible to everyone, is immense.”</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">How often must he review of the halachos of <i>shechitah</i>: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">When the Remo said “from time to time”, he meant that a <i>shochet </i>should review the halachos every month! (<i>Baer Heiteiv, S.K. </i>8). <i>Beer HaGolah </i>wrote in the Maharil’s name that during the first 30 days of his position a <i>shochet </i>should review the halachos of slaughtering and examination every day. After the first 30 days he should review them every 30 days and when he completes his first year, he should review them once in a while but if he doesn’t do so, his slaughtering is disqualified!</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">ShUB: shochet ubodek</span></i></b><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">It has always been known that a <i>shochet </i>must be an outstandingly G-d-fearing person and the title <i>Shub</i>, the initials of <i>shochet ubodek </i>is a source of pride to many, such that some adopted it as their family name. The need for an outstandingly G-d-fearing slaughterer is not mere stringency but concerns the basic halachos of slaughtering, as follows.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">The three phases of <i>shechitah</i>: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">The process of rendering an animal fit to eat by <i>shechitah </i>consists of three phases: (1) examining the knife, (2) slaughtering, (3) examining the lungs.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Examining the knife: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Rabeinu Yonah writes in his <i>Sha’</i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">arei Teshuvah </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">(<i>sha’</i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">ar </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">3, <i>os </i>96) that examining the knife demands extreme scrupulous care: “And regarding someone who is not conscientious, his heart will not understand to be meticulous about examining the knife for he must greatly concentrate all his attention on his examination. You will see that a person sometimes checks two or three times without detecting a slight fault and then he finds it, for he concentrated the last time.” Indeed, the task of examining the knife was given to the <i>chacham </i>or Rabbi and a <i>shochet </i>who didn’t show his knife to the Rabbi before slaughtering would be ostracized (<i style="mso-bidi-font-style: normal;">chullin</i> 18a)! <i>Shulchan Aruch </i>(<i>Y.D. </i>18:17) maintains that in later eras the custom arose to appoint special people for this task and the Rabbi relinquishes his honor to them as they are scrupulously careful. In fact, the author of <i>Shulchan Aruch HaRav </i>(18, <i>Kuntres Acharon, S.K. </i>9) maintains that the Rabbanim only relinquished their honor for G-d-fearing people but others are not allowed to examine knives!</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Slaughtering: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">One witness is believed regarding prohibitions (<i style="mso-bidi-font-style: normal;">chullin</i> 10b), as opposed to halachos of property and marriage, which require at least two witnesses. According to the Reem, one witness is still not believed to testify that an animal was properly slaughtered as, opposing his testimony there is a <i>chazakah </i>(previous knowledge) of prohibition to eat the (unslaughtered) animal, and one witness is not believed against a <i>chazakah. </i>Only a witness known to be faithful and kosher may testify (<i>Mordechai, </i><i style="mso-bidi-font-style: normal;">chullin</i>, §579). There is therefore a need for a G-d-fearing <i>shochet </i>because otherwise, if he slaughtered an animal alone, he is not believed to testify that he slaughtered it properly. We emphasize that the Reem’s opinion was not accepted as halachah (see <i>Pri Megadim </i>in the preface and <i>„Aroch HaShulchan, </i>4). But all the <i>poskim </i>repeatedly warn that we must eat from the <i>shechitah </i>of a G-d-fearing and scrupulous <i>shochet</i>, as <i>Baer Heiteiv </i>asserts (<i>S.K. </i>29): “Not to give a <i>kabalah </i>to anyone who is frivolous but only to the G-d-fearing.”</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Examining the lungs: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">An examination of the lungs is conducted to eliminate the possibility of a hole or another disorder of the lung, rendering the animal <i>treifah</i>. Though most animals are not <i>treifah, </i>one must examine the lungs because of the frequency of <i>treifos </i>(<i>Shach, </i>ibid) and <i>Shulchan Aruch </i>warns (<i>Y.D. </i>39:1): “Anyone who breaches the fence - to eat without examination - should be bitten by a snake.”</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Only the G-d-fearing may be lenient: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">Regarding two types of suspected <i>treifah </i>that could occur in a lung, <i>Shulchan Aruch </i>states (ibid, <i>se’</i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">if </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">11 and 13) that in certain instances we may be lenient but he limits his statement: “We rely on this leniency only in case of an outstandingly G-d-fearing and kosher examiner.” We thus see that the need for an outstandingly G-d-fearing <i>ShuB </i>is essential, as otherwise one must not be lenient.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 22.0pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: Calibri;">DAILY MASHAL</span></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">A Fast</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%;">The Chasam Sofer zt”l decreed a fast in his yeshivah before learning <i style="mso-bidi-font-style: normal;">chullin</i> according to <i>Sefer Chasidim </i>(261 and 1012; <i>Mekor Chesed </i>on <i>Sefer Chasidim</i>, 261, remark 6). Some believe that the reason is because of the danger that arises when a person demonstrates the matters of slaughtering and <i>treifos </i>on his own body (<i>Sichas chullin </i>in the preface, according to the Maharsha, Gitin, end of 57b).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16.0pt; line-height: 115%;">What Is an Outstandingly G-d-fearing Person?</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%;">As explained in the article “Who Is Fit to Slaughter”, a <i>shochet </i>must be an outstandingly G-d-fearing person (<i>yerei shamayim meirabim</i>). People say in the name of the Belzer Rebbe that an outstandingly G-d-fearing person means that he must practice every stringency practiced by two people in his town as the least number of <i>rabim </i>(many) is two!</span></div><span class="fullpost"></span>http://dafnotes.blogspot.com/2011/06/chullin-starting-join-thousands.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-3973952289307505539Mon, 27 Jun 2011 19:42:00 +00002011-06-27T15:42:28.166-04:00daf yomiGemora Menachos 110Last Daf in Menachos - learning about the sacrifices<div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 15pt; line-height: 115%;">Anyone who learns about the chatas is as though he sacrificed it</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">By: Meoros HaDaf HaYomi</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">With the conclusion of Menachos the <i style="mso-bidi-font-style: normal;">Gemora</i> teaches us: “Rabbi Yitzchak said, “…Anyone who learns about the <i>chatas </i>is as though he sacrificed it and anyone who learns about the <i>asham </i>is as though he sacrificed an <i>asham</i>.” </span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">The Tur wrote (<i>O.C. </i>1) that one had well say the <i>parshah </i>of the sacrifices every day and after saying the verses of the sacrifce one should say “May it be Your will” that saying the verses should be accepted as though the sacrifice were offered (see an expansion of this topic in the article “The parallel between saying <i>korbanos </i>and offering sacrifices” in Vol. 224).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Temporary atonement: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Many <i>sugyos </i>indicate that even one who says the <i>parshyos </i>of the sacrifices devotedly does not become exempt from the obligation of his sacrifice and when the Temple will be built, he must offer them. Saying <i>korbanos </i>is temporary atonement, “<b>as though </b>he offered”, but he is surely not exempt from the Torah’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s obligation </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">(Responsa <i>Har Tzvi, O.C. </i>1; <i>Bnei Yisaschar, Maamar Rosh Chodesh, maamar </i>2, <i>os </i>8; Responsa <i>Torah Shleimah, </i>120; and see <i>Kemotzei Shalal Rav, parshas Tzav</i>).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Apropos, as we approach the end of Menachos, we mention two augmentive tidbits to explain Rabbi Yishmael ben Elisha’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s fam</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">ous words when once, on Shabbos, he tilted a light unintentionally and wrote down “I, Yishmael ben Elisha, read and tilted a light on Shabbos; when the Temple will be built, I’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">ll bring a fat </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">chatas</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">” (Shabbos 12b). Why wasn’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">t he satisfied with reading the </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">parashah </span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">of the <i>chatas</i>?</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Saying <i>korbanos </i>lacks the advantage of the kohanim’s eating:. </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">The author of <i>Yeshu’os Ya’akov </i>(<i>O.C. </i>1) wrote in the name of the Rishonim that as the atonement of the <i>chatas </i>is also achieved by the kohanim’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s eating – “kohanim eat and t</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">he owners are atoned” (Pesachim 59b) – hence by saying the verses of the <i>chatas </i>we do not achieve that same level accomplished by offering the sacrifice. This is also the reason, he adds, that Rabbi Yishmael undertook a <b>fat </b><i>chatas </i>– to emphasize the inability to make up for the kohanim’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s part by saying the verses.</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"></span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">By saying the verses we do not achieve the advantage of an embellished sacrifice: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Rabbi Yitzchak Shvadron, the Maharsham’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s son, solved this question in the following manner </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">(in the preface to Responsa <i>Maharsham, </i>II, <i>os </i>32). A few times we have already cited the halachah mentioned by Rambam (<i>Hilchos Isurei Mizbeiach </i>1:1): “It is a positive mitzvah that all the sacrifices should be perfect and choice, as we are told: „It should be perfect for a good will</span><span style="font-family: &quot;MS Mincho&quot;; font-size: 11pt; line-height: 115%;">‟</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">. This is a positive mitzvah.” It is obvious that though saying the verses of the sacrifices is considered like offering them, it can never achieve the level of observing the mitzvah with embellishment such as offering a fat sacrifice. This is what Ra</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">bbi Yishmael meant when he said “I’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">ll bring a </span><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">fat </span></b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">chatas</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">.”</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Still, saying the verses of the sacrifices has advantages over their being offered. The first is if a person has a doubt as to if he committed a transgression unintentionally, he is forbidden to bring a sacrifice because of the doubt but he may say the appropriate verses and that is considered his atonement (Responsa <i>Har Tzvi, </i>ibid; see ibid, that he proves so from the Tur).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Saying <i>korbanos </i>atones for intentional sins: </span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">The <i>Bnei Yisachar </i>of Dinov zt”l tells of the second advantage (in the preface to his <i>Derech Pikudecha</i>, preface 5, <i>os </i>8; cf Rabeinu Yonah to <i>Rif, </i>Berachos 3a, s.v. <i>kivan</i>), that saying <i>korbanos </i>can atone for intentional sins! This is based on Chazal’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s statement </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">(Ta</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">anis 27a, etc.) </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">that Avraham said, “<i>Ribono shel ‘olam</i>…when there’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s no Temple what will be with them?” He told him, “I already arranged the order of </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">korbanos</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">. When they read them before Me, I attribute to them as though they offered them and forgive them <b>all their sins </b>(<i>‘avonoseihem</i>).” An <i>‘avon </i>is an intentional sin. We thus see that learning the verses of the sacrifices can ease atonement for intentional sins (<i>Kemotzei Shalal Rav, </i>ibid).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Hadran Aloch Maseches Menachos</span></i></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">. We shall review it and learn about the sacrifices to atone for us before Hashem.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 22pt; line-height: 115%;">DAILY MASHAL</span></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16pt; line-height: 115%;">Korbanos!</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">It is told about HaGaon Rabbi Shlomo Zalman Auerbach zt”l (<i>Halichos Shlomo, </i>I, Ch. 6, remarks 20 and 24) that he took care to come ten minutes before the start of prayers to say <i>birchos hashachar </i>and <i>korbanos </i>patiently and pleasantly. He told to those who asked to at least be careful to say the <i>parshah </i>of the <i>tamid </i>and the <i>ketores </i>(incense). If he didn’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">t say them before prayers, it is </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">fitting to say the <i>parshah </i>of the <i>tamid </i>after prayers but not the <i>ketores </i>as they already said it at the end of the prayer. He was unsatisfied that people were careless about saying <i>korbanos </i>and would urge his pupils to heed such and in <i>cheider </i>the pupils should be taught to say at least part of <i>korbanos.</i></span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16pt; line-height: 115%;">A Minchah:</span></i></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16pt; line-height: 115%;">&nbsp;Like a Body Without a Soul</span></i></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">At the start of Menachos (Vol. 228) we cited the following <i>peninah</i>: The pupils of HaGaon Rav Chayim of</span><span style="font-family: &quot;Arial&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Volozhin zt”l write in the name of their mentor: Prayer resembles the <i>tamid. </i>“Prayer without concentration is like a body without a soul.” This means that prayer without concentration does not have the advantage of an animal sacrifice, which has a soul, but the advantage of a <i>minchah</i>, which is “a body without a soul” (<i>Tosefes Ma’aseh Rav, </i>12; <i>Keser Rosh</i>, 22; <i>Beiurei Rabeinu Chayim MiVolozhin, </i>163).</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">A reader sent us an interesting addition which he heard from HaGaon HaTzadik Rav Gedalyah Eiseman, <i>mashgiach </i>of Kol Torah Yeshivah. Chazal’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s satement, tha</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">t prayer without concentration is like a body without a soul, denegrates the value of such prayer while Rav Chayim’</span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">s statement apparently enlivens it as he treats such prayer as a </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">minchah</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">! However, a <i>minchah </i>was offered by a poor person who could not afford to offer an animal. From such a person, who is not able to pray with concentration, his prayer is accepted like a <i>minchah. </i>But someone who could have prayed with concentration should not expect his prayer to be regarded…</span></div><span class="fullpost"></span>http://dafnotes.blogspot.com/2011/06/last-daf-in-menachos-learning-about.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-8488298469101685333Fri, 15 Apr 2011 16:20:00 +00002011-04-15T12:20:49.263-04:00Join our "NEW" Kedushas Tefillin Project!!!!!<div align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><b><span style="font-size: 22pt; line-height: 115%;">INSIGHTS TO THE DAF</span></b></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i><span style="font-size: 16pt; line-height: 115%;">The Glory of Tefillin</span></i></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;">by: R’ Zev Busel</div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ליהודים היתה אורה ושמחה וששן ויקר</span><span dir="LTR"></span><span lang="HE" style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">- the <i>Yidden</i> experienced light and joy, delight and honor. The <i>Gemora</i> in <i>Meseches Megillah</i> tells us that that </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">אורה זו תורה</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>, and that &nbsp;</span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">שמחה זה יום טוב</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>, </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ששון זו מילה</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>, and </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ויקר אלו תפילין</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>.&nbsp; Rashi explains that</span><span dir="RTL"></span><span dir="RTL" style="font-size: 10pt; line-height: 115%;"><span dir="RTL"></span> </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">Haman decreed against the observance of the aforementioned <i>mitzvos</i> and now we are able to observe them. </span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">The Sfas Emes pondered: If so, why didn't the<i>&nbsp;passuk</i> just say that </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ליהודים היתה תורה יום טוב ומילה ותפילין</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>? The Sfas Emes answers that through the redemption, <i>Klal Yisroel</i> experienced a heightened realization that the true nature of light is Torah; the true nature of joy is <i>Yom Tov</i>; the true nature of delight is <i>bris milah</i>; and that the true nature of honor is <i>tefillin</i>.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">Perhaps in regard to <i>tefillin</i>&nbsp;this concept can be explained as follows: Horav Yonasan Eibeschitz in </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">יערות דבש דרוש ג'</span><span dir="LTR"></span><span lang="HE" style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> </span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">writes that the sudden rejuvenation of the <i>mitzvah</i> of <i>tefillin </i>subsequent to the miracles of Purim was because <i>tefillin</i> is symbolic of Hashem monitoring one’s thoughts and actions. Everything that transpires in our lives is not <i>teva</i>, natural, but rather the <i>hashgachah protis</i>, Divine providence of the <i>Ribono Shel Olam</i>. The <i>shel rosh</i> symbolizes that all our thoughts are observed by <i>Hashem</i>; the <i>shel yad</i> represents our actions. &nbsp;Therefore, after the great miracles of <i>Purim</i>, that even in the darkness of <i>galus</i>, where beforehand it was not so recognizable the glory of Hashem,&nbsp;the Jewish people merited to see the <i>yad Hashem</i>, and that created a renewed awareness for the <i>mitzvah</i> of <i>tefillin.</i> </span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">With this we understand why true honor is reflected in <i>tefillin</i>. After the <i>nes</i> of <i>Purim</i>, witnessed by the nations, <i>Klal Yisroel</i>-- as the <i>am hanivchar</i>, the Chosen People, merited special <i>hashgachah protis</i> even in <i>galus</i>. This is the true <i>kavod</i>, as&nbsp;reflected by the <i style="mso-bidi-font-style: normal;">mitzvah</i> of <i>tefillin</i> as expressed in the <i>Gemora:</i> &nbsp;</span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> - then all the peoples of the earth will see that the Name of Hashem is proclaimed over you, and they will revere you. When one realizes that the true nature of honor is <i>tefillin</i>, how much more so is it imperative to properly observe this unique <i>mitzvah.</i></span></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div align="center" class="MsoNormal" style="text-align: center;"><b><span style="font-size: 20pt;">DAILY MASHAL</span></b></div><div class="MsoNormal"><br /></div><div align="center" class="MsoNormal" style="text-align: center;"><b><i><span style="font-size: 16pt;">Tefillin <u>In</u> your Head</span></i></b></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div class="MsoNormal" style="line-height: 115%;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">It is written: <i>And all the peoples of the earth shall see that the name of Hashem is proclaimed over you, and they shall be in awe of you</i>. It was taught in a <i style="mso-bidi-font-style: normal;">braisa</i>: Rabbi Eliezer the Great said: This refers to the <i>tefillin</i> of the head.</span></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div class="MsoNormal" style="line-height: 115%;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">The Baal Hatanya notes that it does not say “the <i>tefillin</i> that are on his head,” but rather, “the <i>tefillin</i> in his head.” The <i style="mso-bidi-font-style: normal;">tefillin</i> will make an impression on others only if the wearer has internalized the message of the <i style="mso-bidi-font-style: normal;">tefillin</i> inside of him. If it is merely resting on his head, it will have no effect on others.</span></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div class="MsoNormal" style="line-height: 115%;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">The Minchas Elozar continued and says that in order to reach that level, one must ensure that he has “his head” in the <i>tefillin</i>. One must make a strong effort not to lose focus while he is wearing his <i>tefillin</i>. If one works diligently to have his head in the <i>tefillin</i>, he will eventually reach the level where the <i>tefillin</i> will be in his head.</span></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div class="MsoNormal" style="line-height: 115%;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">He used to say to a boy becoming bar <i>mitzvah</i> as he was putting his <i>tefillin</i> on for the very first time: Do not talk idle chatter with your <i>tefillin</i> on! If you guarantee me that that you will never talk idle chatter while wearing your <i>tefillin</i>, I will guarantee you that you will feel the “taste” of the <i>tefillin</i>.</span></div><div class="MsoNormal" style="line-height: 115%;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><b><span style="font-size: 20pt; line-height: 115%;">HALACHOS OF TEFILLIN</span></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><br /></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt;">by: Rabbi Boruch Hirschfeld Shlit”a</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">When one puts on <i style="mso-bidi-font-style: normal;">tefillin</i> he should have the following things in mind:</span></div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To fulfill the <i>mitzvah</i> of <i>tefillin</i> <i style="mso-bidi-font-style: normal;">shel</i> <i style="mso-bidi-font-style: normal;">yad</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To fulfill the <i>mitzvah</i> of <i>tefillin</i> <i style="mso-bidi-font-style: normal;">shel</i> <i style="mso-bidi-font-style: normal;">rosh</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To subdue my heart, mind and body for Hashem.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To remember the miracle of <i>yetzias mitzrayim</i> (<i>shows Hashem’s power over heaven and earth</i>).</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To minimize the physical pleasures of this world.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To believe in the Oneness of Hashem written in the <i>tefillin</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l1 level1 lfo1; text-align: left; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">To fulfill everything else written in the <i>tefillin</i> (<i>love Hashem, learn Torah, mezuzah, tefillah, mitzvos of </i></span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">Pesach</span></i><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"> and prohibitions regarding chametz, pidyon haben</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">).</span></li></ol><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">The ideal time for thinking these </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">כוונות</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> is while he puts on the <i style="mso-bidi-font-style: normal;">tefillin</i>. If he didn’t, he can think them right after putting them on the <i style="mso-bidi-font-style: normal;">tefillin</i> or any time while still wearing them.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">Between the </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">של יד</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> and </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">של ראש</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> it is </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">אסור</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> to speak out, even to answer </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">אמן</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> or </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">יהא שמיה רבא</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>. He should just think to be </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">יוצא</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> with what the others are saying. </span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">After finishing tightening and positioning the </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">של ראש</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>, one should say </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ברוך שם... ועד</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span>. One should be very careful not to say </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">ברוך שם</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> till the </span><span dir="RTL" lang="HE" style="font-size: 10pt; line-height: 115%;">של ראש</span><span dir="LTR"></span><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;"><span dir="LTR"></span> is fully positioned.</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 10pt; line-height: 115%;">It is very praiseworthy to learn something while wearing <i style="mso-bidi-font-style: normal;">tefillin</i>, before they are taken off. &nbsp;</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><u><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 16pt; line-height: 115%;">Join the Kedushas Tefillin Program!</span></u></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Who is this program for?</span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Any boy who has a <i>ratzon</i> to wear his <i>tefillin</i> without talking.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">How do I Join? </span></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Contact our Gabbai, Eli Jaffa, @ 216-385-4869, or send us an email @ kedushastefillin@gmail.com.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">What are the rules?</span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">See below.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">What do I get? </span></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">A tremendous reward for <i>davening</i> properly, and for being careful in the fulfillment of this <i>mitzvah</i>. For the “<i>she’lo lishma</i>” part, see below.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">How do I keep track?</span></b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">After you join, you will receive a monthly card.</span></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">When Can I start? </span></b></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">The program begins on the second day of </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Rosh</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Chodesh</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> Iyar, May 5th</span></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 14pt; line-height: 115%;">Hatzlachah!!</span></b></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><i style="mso-bidi-font-style: normal;"><u><span style="font-size: 16pt;">Kedushas Tefillin Rules</span></u></i></b></div><div class="MsoNormal" style="text-autospace: ideograph-numeric ideograph-other;"><br /></div><ol start="1" style="margin-top: 0in;" type="1"><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">You should be <i>davening</i> with a <i>minyan</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">You should be wearing your <i>tefillin</i> from at least “<i>Boruch she’amar</i>” until after “<i>Aleinu</i>.”</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">There is no talking (<i>including “mouthing”</i>) with your <i>tefillin</i> on. </span></b></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Even if you (<i>mistakenly</i>) talk, you will try not to continue (<i>during that Shacharis</i>).</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">The month begins on </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Rosh</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> </span><i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Chodesh</span></i><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;"> (<i>second day, when applicable</i>).</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">You cannot miss-out more than four times during a month.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">If you have a perfect month, or only miss once - you will receive the following: a set of old coins (which includes: 2 pennies from the 50’s; 2 from the 40’s; 2 from the 30’s), plus you will be entered into <b><u>three</u></b> raffles for sets of <i>seforim</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">If you miss twice or three times, you will still receive the set of old coins, and you will be entered into <b><u>two</u></b> raffles for sets of <i>seforim</i>.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">When you have completed your third month, the set of coins will begin to include the following: Pennies from the 20’s; 10’s; 1900’s; 1890’s; 1880’s and even earlier; nickels from the turn of the century; foreign coins, plus more.</span></li><li class="MsoNormalCxSpMiddle" style="line-height: 115%; mso-list: l0 level1 lfo2; text-autospace: ideograph-numeric ideograph-other;"><span style="font-family: &quot;Calibri&quot;,&quot;sans-serif&quot;; font-size: 11pt; line-height: 115%;">Any boy that hands in 12 cards (<i>and did not win any of the monthly raffles</i>) will receive a <i>sefer</i>.</span></li></ol><div class="MsoNormal" style="text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-size: 14pt;">If you would like your school or class to join this project, please contact </span></b></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-size: 14pt;">Rabbi Adler </span></b></div><div align="center" class="MsoNormal" style="text-align: center; text-autospace: ideograph-numeric ideograph-other;"><b><span style="font-size: 14pt;">@ kedushastefillin@gmail.com.</span></b></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div class="MsoNormal" style="line-height: 115%; text-autospace: ideograph-numeric ideograph-other;"><br /></div><div align="center" class="MsoNormal" style="line-height: 115%; text-align: center;"><br /></div><span class="fullpost"></span>http://dafnotes.blogspot.com/2011/04/join-our-new-kedushas-tefillin-project.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-8789733286605604832Wed, 09 Feb 2011 03:51:00 +00002011-02-08T22:51:49.405-05:00Gemora Zevachim 90korbanDaily Mashal - Zevachim 90<div style="text-align: justify;">This is the Law of an Olah</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is noteworthy that after the Torah discusses the korban that a rich woman who has given birth brings, it says [Vayikra 12:7]: This is the law of a woman who gives birth to a male or to a female. The question is asked: Immediately following this verse, the Torah teaches us the korbanos that a poor woman who has given birth brings. Why would the Torah say regarding the rich woman’s korbanos that “this is law of a woman who gives birth”? It would seem from the verse that only the rich woman’s korbanos are the law, and not the korbanos from the poor woman.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Kli Chemdah (Parshas Tazria) cites a Gemora in Menochos (110a): It is written: This is the law of an olah. The Gemora expounds: Anyone that studies the laws of an olah is considered as if he brought a korban olah. What would be if a poor person would recite the portion dealing with the rich person’s korbanos? Would it be regarded as if he brought the korban? The answer may be gleaned from the fact that the Torah concluded the portion dealing with the rich woman’s korbanos with the following verse: This is the law of a woman who gives birth. The Torah is informing us that the recital of this portion is sufficient for anyone, even for a poor woman.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">[The Gemora states that Hashem told Avraham Avinu that whenever Klal Yisroel will read the Torah portions pertaining to the korbanos, it will be regarded as if they brought korbanos and their sins will be forgiven.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The commentators discuss if this concept applies by other mitzvos as well. Perhaps it can be said that the studying of any mitzvah that cannot be performed nowadays will be regarded as if one fulfilled the mitzvah.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Chafetz Chaim cites the Gemora in Bava Metzia (114b) that the Amoraim were fluent in Seder Kodoshim in the same manner as Seder Moed, Nashim and Nezikin. This is because Kodoshim was relevant to them since the learning about the korbanos was regarded as if they actually brought a korban. Implicit in his words that for some reason this was only true regarding Seder Kodoshim and not to Seder Zeroim or Taharos which also has many halachos that do not apply outside of Eretz Yisroel and after the destruction of the Beis Hamikdosh.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Taz in his sefer Divrei Dovid maintains that the concept applies to all mitzvos and one who studies the laws of Zeraim, it will be regarded as if he gave terumos and ma’asros to the kohanim and levi’im and it will be considered as if he gave all the presents to the poor people. This is the explanation in Yaakov’s words to Esav "Im Lavan garti," which Chazal understand to mean that Yaakov kept all 613 mitzvos in Lavan’s house. There were many mitzvos that he was not able to fulfill at that time; it is evident that the studying of these mitzvos are regarded as if he fulfilled them all.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Ben Ish Cahi explains the verse in Nitzavim: "Ki Korov eilecha hadavar meod b’ficha u’vilvov’cha la’asoso." It is possible to fulfill all the mitzvos with your mouth (by studying them) even those mitzvos that you cannot actually perform.]</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Order of Serving Hashem</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Our Gemora explains that a chatas should be sacrificed before an „olah but that the Torah put the verses of the „olah before those of the chatas because “for its reading, the Torah gave precedence to it”. Rashi (s.v. Lemikraah) comments: “that it should be read in the subject (of offerings) first” and Tosfos wonder (s.v. Lemikraah): “What kind of chidush is this?” HaGaon Rav Eliyahu Dessler zt”l writes that we can explain Rashi thus: In the order of sacrifices – i.e., in the practical phases of serving Hashem, the chatas – the rectification of sins – precedes the „olah – achieving high levels. But “for its reading” – i.e., to know and perceive high levels – “the Torah gave precedence to it” as even before the sinner finishes rectifying his sins, he should be familiar with all the levels. One cannot serve Hashem from a narrow viewpoint but one must be aware of all the stages of serving Hashem and the high levels that one must strive to achieve (Michtav MeEliyahu, III 174).</div>http://dafnotes.blogspot.com/2011/02/daily-mashal-zevachim-90.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4818511552472952822Mon, 07 Feb 2011 16:43:00 +00002011-02-07T11:43:38.526-05:00Gemora Zevachim 89NetzivParshas SheminiMiracle of the fire - Zevachim 89<div style="text-align: justify;">Our Mishna says that one must first burn the limbs of an ‘olah and then the parts of a chatas. At the inauguration of the altar in the Sanctuary, the Torah says that they put the ‘olah on the altar and, above it, the parts of the other sacrifices (Vayikra 9). But when the fire came out from before Hashem and “consumed on the altar”, the verse says that it consumed the “’olah and the fats.” In other words, first the fire burned the ‘olah and then the fats above the ‘olah! The Netziv writes that this was a miracle to observe the halachah that the limbs of an ‘olah are burnt before the parts of other sacrifices (Ha’amek Davar, Shemini).</div>http://dafnotes.blogspot.com/2011/02/miracle-of-fire-zevachim-89.htmlnoreply@blogger.com (Avromi)3tag:blogger.com,1999:blog-30932360.post-3365033358428107079Wed, 12 Jan 2011 22:03:00 +00002011-01-13T16:56:12.650-05:00altardaf yomiGemora Zevachim 62mishkanmizbeachRabbi Dovid MeyersRamps in the Mishkan<div style="text-align: justify;"><span style="font-size: large;"><a href="http://www.daf-yomi.org/">Subscribe to the Daily Daf Notes here</a><br /><br />Rav Yehudah said: Two small ramps branched off from the main ramp, by which one (on the west side) turned to the base and one (on the east side) to the ledge, and these were also separated from the altar by a hairsbreadth, because it is written: around.<br /><br />HaRav Dovid Meyers, author of the fabulous sefer on the construction of the Mishkan, Meleches HaMishkan V’Kailav, notes: This is referring to the altar in the Beis HaMikdash. It is logical to assume that there would also be one to the ledge in the Mishkan if the ledge in the Mishkan was for the Kohanim to walk upon. According to Rashi in Chumash there was no ledge for the Kohanim to walk on in the Mishkan, so there was no need for a small ramp to the ledge. There are commentators that maintain that there was a ledge for the Kohanim to walk on in the Mishkan (page 234), so according to them there was a need for a small ramp to the ledge.<br /><br />Regarding if in the Mishkan there was a small ramp to the base, according to what Shitah Mekubetzes (letter 12) that the purpose of the small ramp to the base was because if the Kohen would have to go down the ramp and then go to the base, the blood might coagulate and become unfit for sprinkling, it would seem that there should also be one in the Mishkan. Even though it would seem that the ramp in the Mishkan was a little shorter than the ramp in the Beis HaMikdash, it is not logical to say that since the ramp in the Mishkan was a few amos shorter than the ramp in the Beis HaMikdash, there would be no concern that the blood would coagulate. According to what we have written, it seems that there was only one small ramp in the Mishkan,<a name='more'></a></span></div>http://dafnotes.blogspot.com/2011/01/ramps-in-mishkan.htmlnoreply@blogger.com (Avromi)2tag:blogger.com,1999:blog-30932360.post-9198831560136555564Sun, 09 Jan 2011 23:03:00 +00002011-01-13T16:56:38.732-05:00Gemora Zevachim 61mishkanmizbeachRabbi Dovid MeyersTraveling with the Fire on the Altar<div style="text-align: justify;">The Gemora says that the fire that came down from the heavens during the time of Moshe did not depart from the copper Altar until the time of Shlomo. The fire that came down from the heavens during the time of Shlomo did not depart until Menashe and removed it.<br /><br />Kollel Iyun HaDaf <a href="http://www.dafyomi.co.il/zevachim/insites/zv-dt-061.htm">http://www.dafyomi.co.il/zevachim/insites/zv-dt-061.htm</a> poses the following question: Rashi in his commentary on Chumash (Shemos 30:3) cites the Mechilta which contrasts the Mizbe’ach ha’Ketores to the Mizbe’ach ha’Nechoshes. The verse says that the Mizbe’ach ha’Ketores had a solid top, while, says the Mechilta, the Mizbe’ach ha’Nechoshes did not have such a top. The Mizbe’ach ha’Nechoshes was transported merely as a frame, and at each stop in the desert its hollow interior was filled with dirt. The Netziv (Shemos 27:2) therefore questions Rashi’s words from the Gemora here, which states that the fire descended and stayed on the Mizbe’ach. If the earth inside of the hollow of the Mizbe’ach was removed and the Mizbe’ach dismantled each time the Jewish people embarked on a new journey, then where was the fire?<br /><br />HaRav Dovid Meyers, author of the fabulous sefer on the construction of the Mishkan, Meleches HaMishkan V'Kailav, answers as follows: Firstly, according to the Malbim (Shemos 20, posuk 21) there is an argument in Mechilta whether the Mizbe’ach was carried with the dirt or not. The Malbim also brings another dispute if the fire was on the Mizbe’ach when they traveled or not. The Malbim explains that if the fire remained, then the Mizbe’ach was filled with dirt when they carried it. If it did not remain, then it was carried without dirt.<br /><br />According to the Shitah Mekubetzes on our Daf (letter 6), in the time they traveled, the fire rested on the edge of the Mizbe’ach.<br /><br />According to Raaviah (chelek sheini Maseches Chagigah siman 808), the fire rested on a clump of dirt carried with the Mizbe’ach.<br /><br />According to Anaf Yosef on Tanchuma (Terumah 11) they put a tablet on the Mizbe’ach and it rested on it.<br /><br />According to Tosafos HaSaleim (Shemos 38, 6-7, letter 1), even according to Rashi, the Mizbe’ach HaNechshes had a top.<br /><br />The Kollel cites the following answers: The Netziv explains that the Gemora argues with the Mechilta and maintains that the Mizbe’ach ha’Nechoshes did have a top on which the fire rested even during the journeys. He finds support for this assertion in the Midrash Tanchuma. He explains that the way the Mizbe’ach was filled with earth was through the bottom of the Mizbe’ach, which had no floor. Upon their arrival at a new location, the Jewish people would make a mound of earth and place the Mizbe’ach over it, effectively filling the Mizbe’ach with earth. When they would leave, they would lift the Mizbe’ach, leaving the earth in its place.<br /><br />This also seems to be the opinion of the Kereisi u’Pleisi (43:5). The Gemora in Chagigah (27a) derives through a kal va’chomer from the Mizbe’ach ha’Zahav that the fire of Gehinom does not affect the transgressors among the Jewish people. Even though the gold covering the top of the Mizbe’ach ha’Zahav was only the thickness of a dinar coin, it was not diminished at all throughout the years that it had a fire burning on it. Certainly, then, the transgressors among the Jewish people -- who are full of mitzvos like a pomegranate -- will not be affected by the fire of Gehinom (see Insights to Chagigah 27a).<br /><br />Tosfos in Chagigah there (DH she’Ein) is bothered by a question, as the Kereisi u’Pleisi explains his words. Why does the Gemora learn this kal va’chomer from the Mizbe’ach ha’Zahav, and not from the Mizbe’ach ha’Nechoshes? The only thing offered on the Mizbe’ach ha’Zahav was the incense offering, which was burned there once at the beginning of the day and once at the end of the day. There was much more activity on the Mizbe’ach ha’Nechoshes, which had a fire on it at all times, and it too had a coating of gold that did not diminish!<br /><br />Since the Kereisi u’Pleisi says that the Mizbe’ach ha’Nechoshes had a coating of gold on its top, it is clear that he maintains that the Mizbe’ach had a top, like its counterpart, the Mizbe’ach ha’Zahav.<br /><br />The Gemora here may be understood even according to Rashi’s assertion that the Mizbe’ach ha’Nechoshes had no top, based on the words of the Shitah Mekubetzes (#6). Rashi here (DH Lo Nistalkah) comments that while the Jewish people traveled in the desert, they used to turn a certain type of vessel over the fire on the Mizbe’ach to preserve the fire. This is the opinion of Rebbi Yehudah in Toras Kohanim (Tzav 2:10; see Rash mi’Shantz), and not the opinion of Rebbi Shimon who says that the fire was removed from the Mizbe’ach. This is also the way Rashi explains in Bamidbar (4:13), where he says that the cover of the Mizbe’ach was not burned by the fire underneath it while traveling, due to the vessel which was placed over the fire. If there was no actual top to the Mizbe’ach, though (but rather its frame was filled to the top with earth), and the earth inside of it was removed when the people traveled, where could they place the vessel to contain the fire? The Shitah Mekubetzes explains that they placed the vessel “over the edge” of the Mizbe’ach. This means that the fire on the Mizbe’ach remained on top of the frame of the Mizbe’ach, covered by this vessel.</div>http://dafnotes.blogspot.com/2011/01/traveling-with-fire-on-altar.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-7007487917165256425Mon, 27 Dec 2010 23:19:00 +00002010-12-27T18:21:18.021-05:00ezehu mekomanGemora Zevachim 47korbanpiggulReb Yosef EngelsotahtefillahEighty Replies to One Question<div style="text-align: justify;">By: Meoros HaDaf HaYomi<br />and Many of our Subscribers<br /><br />Our Gemora states: Rabbi Elozar bar Rabbi Yosi said, I have heard that the owner causes piggul. In his opinion, not only a Kohen can disqualify a sacrifice with a thought of piggul (that it will be eaten not in its proper time or place) but the owner of a sacrifice can disqualify it in the same way.<br /><br />A question that originated in the beis midrash of Rabbi Chayim Berlin zt”l, the Netziv’s son, was discussed in all centers of learning everywhere. In his Sedei Chemed, HaGaon Rav Chizkiyah Medini zt”l collected the replies to this question from outstanding talmidei chachamim in Teveria, Vilna, Germany, etc. The question even graced the world of Torah with the work Gevuros Shemonim which, according to its author HaGaon Rav Yosef Engel zt”l (author of Beis HaOtzar, Asvan D’oraisa, etc.), “discusses one question and answers it in 80 ways”. His pupils related that he had many more answers but he sufficed with publishing 80 of them to give his book its unique name.<br /><br />The question: If the owner causes piggul, we cannot test a sotah (a woman suspected of adultery) in the Temple, as before she drinks the cursing water, the Kohen has to offer the minchah (Sotah 23a, s.v. Kol) that she must bring. The sotah, who surely wants to be saved from the curse, will cause the minchah to be piggul and without offering the minchah, the water does not test her (Sotah 20b)! Rav Berlin continues that this question is only according to Rambam, that piggul can be caused also by thought but according to Rashi, that piggul is caused only by speech, the sotah can be prevented from saying anything.<br /><br />She can be taken out of the ‘Azarah: The fifth of the 80 answers is based on Tosfos (above, 29a, s.v. Lamakom), who assert that a thought of piggul disqualifies a sacrifice only in the ‘Azarah. If so, the sotah can be taken out of the ‘Azarah while the minchah is offered. To force her to say the opposite: In the 37th answer, Rav Engel advises that the woman be forced to say explicitly that the minchah will be eaten in its proper time and place. From then on, even if she thinks frantically that it should be piggul, she cannot disqualify anything (according to Pesachim 63a).<br /><br />The Kohen dispels her thought: In the 18th answer we find an idea based on a fine proof from Rashi on our sugya (s.v. Shama’ti), that the owner causes piggul only if the Kohen remains silent. But if the Kohen announces his pure intentions, the owner cannot cause piggul.<br /><br />Piggul applies only to shelamim and todos: Rav Zeev Yitzchak HaLevi Dünner of Germany offered the answer that the owner can cause piggul only concerning shelamim and todos, whose meat they eat, but not regarding an asham, chatas orminchah, of which they do not partake (and see ibid, answer 4).<br /><br />It would appear that the concept of the owner causing piggul is not relevant to the sotah’s minchah. The Gemora (36a; see Rashi ad loc. s.v. Hachi Garsinan Lishna Acharina) says that piggul, which entails intending to eat or burn the korban at the wrong time, only applies if the one causing the piggul can actually do it at the wrong time. But if he himself cannot, intending that others will do it at the wrong time is meaningless. Accordingly, the halachah that the owner can cause piggul would only apply to shelamim and the like, where the owner will indeed be eating the meat, so it is up to him to intend to eat it at the wrong time. But when it comes to the minchah, the woman will not be burning the minchah, nor will she be eating it. All she can do is intend that the Kohen burn or eat it at the wrong time, and that is meaningless.<br /><br />Let’s remember that the woman is not the sole owner, as the husband is the one "sponsoring" the korban for her, which has many halachic ramifications. Accordingly, it is quite likely that the husband is the one who would have the jurisdiction over the piggul, just as we see in Bava Kama Daf 13a-b that when one person sponsors a korban for another, the sponsor is entitled to the meat.<br /><br />Rashi writes that the owner can render it piggul if the Kohen had no intent, implying that if the Kohen explicitly intended the proper thought, the owner’s thought would not count. This makes sense, considering that the source for the owner’s power to cause piggul is that he too is called a makriv, but as a makriv, he is definitely secondary to the Kohen. Accordingly, in the case of the sotah, the solution is to ensure that the Kohen specifically intends the right thought.<br /><br />The most obvious answer seems to be that she cannot overpower the intention of the Kohen doing the avodah. You will note that Rashi says that the owner can cause piggul if he has piggul intention and the Kohen kept quiet. From here it seems that if the Kohen has an active intention the owner’s intention cannot take effect.<br /><br />Perhaps, since it’s not b’yadah to eat it chutz l’zmano or to be makriv it chutz l’mkomo, she cannot make it piggul.<br /><br />The Torah says that the husband shall bring her to the Kohen, and therefore it’s his korban not hers.<br /><br />Perhaps because she would benefit personally from piggul, therefore she does not have believability.<br /><br />Only an innocent woman will actually drink the waters, so as to prove her innocence. Accordingly, she wouldn’t cause it to become piggul.<br /><br />The Torah says (Bamidbor 5,15) "Veheivi", which means that the husband brings the minchah, so what makes the wife the owner? And even if the waving (of the minchah) is done by the wife, so what? The Kohen had to do the waving with her as well so he is the owner as well?<br /><br />In Sotah 19, the Chachamim say (and so is the halachah) that first she drinks and then they start with the minchah. There was no chance to cause piggul before drinking, and R’ Shimon says the minchah was first, but who says that he agrees with Rabbi Elozar bar Rabbi Yosi?<br /><br />It would seem to me that if she deliberately has machsheves piggul, she would not be believed to say so since ain odom maysim atzmo rasha. (I assume it is forbidden to deliberately invalidate a korban, and especially to prevent them from fulfilling dinei sotah). The only possible case is if the person says he accidentally had machsheves piggul.<br /><br />Who said the woman is the owner of the korban. Perhaps it’s being brought for her, not by her, and she can’t cause the piggul.<br /><br />If we’re concerned that she’ll try to get out of drinking she could do it in an easier way by admitting she was guilty. This would forbid her to her husband, but no death penalty.<br /><br />Who said the wife is the owner of the minchah? Doesn’t the husband pay for it and have to "bring her"? Isn’t he the owner?<br /><br />The first though that occurs to me is whether in fact the korban minchah prevents the sotah from drinking, or is it considered a separate and distinct aspect of the overall process, so that even if it invalidated it, she could still drink?<br /><br />There is a halachah that if the accused sotah declares that she will not drink, then the korban minchah must be burned. Therefore, even according to the opinion of the Rambam, if she is completely silent, we need not be concerned with the possibility of her having a piggul thought, since she did not verbally refuse to drink. Obviously, she feels that she is innocent, and is willing to do ahead with the entire process - including both a proper hakravah of the korban and the drinking.<br /><br />Rashi there says ‘if the Kohen is quiet while being mekabel…’ – this sounds like the only then does the owner capable of rendering it piggul. Therefore here where there is a concern we’ll just have the Kohen speak out the correct time and day… and therefore even the Rambam will agree that her intention cannot override or have any impact to the Kohen’s expression.<br /><br />Do we see anywhere that we suspect someone to deliberately render something piggul – is it not kares?<br /><br />If there is this concern then R’ Chaim Berlin should ask more – how can the Kohen continue to do the different avodah’s on an animal which is suspect to be piggul?<br /><br />Saying Eizehu Mekoman before Prayer<br /><br />For very many years it has been the custom to say the Mishna of our chapter, Eizehu mekoman, before shacharis. The Tur (O.C. 50) bases the custom on the halachah that every day one should learn Torah (Written), Mishna and Talmud (Kiddushin 30a). Therefore we say the parashah of the tamid and the verses dealing with the sacrifices for the portion of Torah, Eizehu mekoman for Mishna and Rabbi Yishmael’s braisa for the portion of Talmud. Our chapter was chosen from the 524 chapters of Mishna because the Gemora in Menachos 110a praises those who learn about sacrifices (see Perishah, ibid, S.K. 2 and 4).<br /><br />Beis Yosef (ibid) cites another reason in the name of the Raah: “because there is no disagreement in the whole chapter and it is a clear Mishna handed down from Moshe from Mount Sinai”. In other words, this chapter does not contain even one difference of opinions and therefore we assume that it has been handed down from Moshe in its present form (Peninim Mishulchan HaGra, end of Shemos, and the Noda’ BiYeudah wrote likewise in Doresh LeTziyon, derush 11). Some also prove thus from the phrasing of the Mishna in this chapter, which evidences its antiquity, as we are told: “…and they are eaten within the curtains (kla’im)”. Curtains were not in the Temple but in the Sanctuary (mishkan). Therefore, the Tanaim did not formulate this Mishna but it originates from the generation of the desert (see Otzar HaTefilos, p. 81 in the remark, and Tiferes Yisrael on our chapter, os 22). ‘Ateres Zekeinim on Shulchan ‘Aruch (ibid) states that the words of this chapter amount to 344 and when we add 1 for reading, we arrive at the numerical equivalent for Moshe – a hint that this chapter was given to Moshe at Mount Sinai in its present phrasing.<br /><br />Is it really true, many wondered, that there is no difference of opinions in the chapter? Our Gemora explains that the Mishna’s statement, that the pesach is eaten only till midnight, is only according to Rabbi Elozar ben Azaryah and not according to Rabbi Akiva (see Pri Megadim, ibid, in Eishel Avraham, and see Yeshu’as Ya’akov, S.K. 1). Indeed, the Ritva, the great pupil of the Raah, indicates (Avodah Zarah 19b) that Raah did not mean that this chapter was given to Moshe in its present form but “since the whole chapter is learnt with no difference of opinions mentioned at all, it should be learnt more than other chapters”.<br /><br />HaGaon Rav Eliezer Yehudah Waldenberg, who expands on the topic (Responsa Tzitz Eli’ezer, IX, 5), cites the reason of Orchos Chayim (Dinei Meah Berachos, os 16), that this chapter includes the secret of all the sacrifices. Yesod Veshoresh Ha’Avodah says: “A person scrutinizing the writings of the Ari z”l will realize its great import, that every Mishna of this chapter is a rectification (tikun) in itself in the high worlds” (see Tzitz Eli’ezer, ibid).<br /><br />To conclude, we should mention the statement of Rabbi Shneiur Zalman of Lyadi zt”l (Responsa HaGraz, 1:9), that as saying Eizehu mekoman before prayer was mainly instituted so that a person should learn something each day, a person “who can learn and understand does not have to say the parashah of the sacrifices each day but to say it sometimes suffices”.<br /><br />DAILY MASHAL<br /><br />How Could You Write a Book on Eizehu Mekoman?<br /><br />A person who wrote a commentary on Eizehu mekoman came with his book to Rebbe Baruch of Mezhbuzh for an approbation. The Rebbe replied, “I wonder how you could write such a commentary. When I come to this chapter, I begin to imagine bringing sacrifices to the Temple and the service of the kohanim. My stomach turns over and I’m full of tribulations and suffering” (Ma’yanah shel Mishna).<br /><br />What Is a Sacrifice?<br /><br />Our Mishna says “What is the place of the sacrifices?” – i.e., all the sacrifices. Rabbi Avraham Ibn Ezra writes in his commentary on the Torah (Shemos 20:20): “I saw an apostate…who challenged the chachamim because they said „What is the place of the sacrifices (zevachim)‟. He said that in all the Torah he found zevichah referring only to shelamim, such as „‘olah uzevachim as an ‘olah is a thing for itself and the zevachim are shelamim, as in „…and they offered ‘olos and slaughtered zevachim shelamim” (Shemos 24:5) and thus we find everywhere. I showed him that he wasn’t speaking correctly as we are told: „…and you will slaughter (vezavachta) on it your ‘olos and shelamim.” He then admitted to his sin…that he had disputed men greater than all following generations”<br /></div>http://dafnotes.blogspot.com/2010/12/eighty-replies-to-one-question.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-5587415616322972783Wed, 14 Jul 2010 14:33:00 +00002010-07-14T10:34:55.461-04:00Gemora Megilah 10Gemora Shevuos 16metzoramikdashmishkanstorywalled cityStory on the Daf<div style="text-align: justify;">The Gemora states that the terms Mishkan and Mikdash are interchangeable. One must wonder if the terms are interchangeable, why Scripture would not just employ one term, either always using the term Mishkan or always using the term Mikdash. An answer to this puzzle can be found with a story that occurred many years ago.<br /></div><br />Rabbi Stein, an executive director of a well-known Yeshiva, rand the doorbell one evening at the Miller’s home. Mr. Miller invited Rabbi Stein inside to partake of supper with Mr. Miller’s family. Rabbi Stein began apologizing for interrupting the family, when Mr. Miller said, “Please, I am certain you are here for an important reason. How can I be of help to you?”<br /><br />Rabbi Stein explained that the yeshiva was in desperate need of funds, so Mr. Miller sent his son to bring his checkbook. After writing out a very generous check to the Yeshiva and handing it to Rabbi Stein, Rabbi Stein thanked Mr. Miller and rose to leave. “I would like to apologize again for coming at such an inconvenient time,” Rabbi Stein said. “The opposite is true,” declared Mr. Miller. “Let me share with you something.<br /><br />Reb Yitzchak Hutner of Yeshivas Chaim Berlin calls me from time to time asking for financial assistance for his Yeshiva. When Rav Hutner once called me while I was eating supper, I told Rav Hutner the following: I am very organized in my method of giving tzedakah. I set aside ten percent of my income and I distribute the funds systematically. I would probably give the Rosh HaYeshiva a donation even without the Rosh HaYeshiva calling me, but I actually appreciate the call. I would never interrupt my supper to pay a utility bill, but I will interrupt my supper to give tzedakah, because I feel that this is something that is every important for my children to witness. Rabi Stein, I must thank you too for ringing my doorbell as we were about to commence our supper. You could not have arrived at a better time.”<br /><br />This story teaches us that there is a Mikdash, a shul, a yeshiva, or any worthy Jewish organization, but there is also a Mishkan, from the generosity and beauty of performing the mitzvah of tzedakah, that allows the Divine Presence to reside in the homes of those who support the Torah.<br /><br />Sent out of a Walled City<br /><br />The Gemora mentions that there is a special sanctity regarding cities in Eretz Yisroel that were surrounded by a wall in the times of Yehoshua. Rashi writes some of these halachos: One who sells a house inside a walled city has one year to redeem the house, but if he chooses not to redeem the house, it becomes the property of the buyer permanently; sending a metzora outside the city; and that the open space (1,000 cubits) surrounding the city should be left uncultivated.<br /><br />Why does a Metzora need to leave a city that is surrounded by a wall, but may otherwise remain in all other cities--as long as they are unwalled? The Be'er Yosef provides a fascinating p'shat based on the Chazal in Erachin (15b) which states that Hashem provided for the tongue two protections -- two walls: one of flesh--the lips, and one of bone--the teeth. A metzora breached his very own walls of protection by speaking lashon hora; he cannot therefore remain in a city protected by a wall! <br /><br />Hakhel Note: An average city has only one wall--yet Hashem in his benevolence gives us a truly enhanced fortification--a dual safeguard! How can a person be so imprudent, so unwise, so as to take down not only one wall made for his own protection--but two! We will add one other point, as well. One of the most famous Metzora scenes in Tanach is that of Gechazi and his sons outside the city of Shomron (the Haftorah for Parshas Metzora)--perhaps a lesson to us that the sin of Lashon Hora is easily spread within or among a family(Miriam and Aharon speaking regarding Moshe Rabbeinu provides a similar lesson)--and this may be why it is easier to succeed at taking down the 'double wall'--it is an unfortunate and misguided team effort, and one family member encourages the next in what to the casual observer may otherwise be described as a self-defeating struggle. If one sees a weakness in his family--or in a particular family member (even if that family member is himself) -- he should bolster the fortifications--so that the security of the entire family is not breached--and the lips and tongue can take their noble places in protecting home, life and family!http://dafnotes.blogspot.com/2010/07/story-on-daf.htmlnoreply@blogger.com (Avromi)3tag:blogger.com,1999:blog-30932360.post-3499980589876265611Thu, 08 Jul 2010 22:26:00 +00002010-07-08T18:28:15.344-04:00daf yomiGemora Shevuos 13yom kippurSent Goat and Yom Kippur<div style="text-align: justify;">The Gemora discusses who is the author of the Mishna, which says that the sent goat atones for all sins, apparently even without repentance. The Gemora concludes that Rebbi is the author, as Rebbi says that Yom Kippur atones for all sins, except for three very severe ones, even without repentance. The commentators note that Rebbi does not make any direct mention of the sent goat, but only of the day of Yom Kippur, which seems to be at odds with the Mishna. A number of answers are offered to this question:<br /><br />1. The day atones partially, and the sent goat achieves full atonement (Tosfos 13a d'ovad)<br />2. The day atones, but the repentance requirement is waived only if the goat is sent (Ritva)<br />3. The sent goat atones, but its atonement is due to the power of Yom Kippur day (Tosfos, Rashba)<br />4. The day atones, but when there is a Bais Hamikdash, it depends on the sent goat being brought (Minchas Chinuch 364)<br /><br />The Gemora had objected that if one did not repent, the goat cannot atone, as it is a sacrifice of the wicked, which is an abomination. The Ritva explains that Rebbi says that the goat is an exception, and the rule of a sacrifice of the wicked applies only to other sacrifices. The Rashba suggests that since the goat only completes the atonement of the day (following the first explanation above), it is not simply a sacrifice of the wicked, and therefore is effective.<br /><br />The Gemora introduces a sifra which states that the day of Yom Kippur atones even if the sinner did not commemorate it. The Gemora says that this sifra implies that Yom Kippur atones even without repentance. The Ramban explains that if Yom Kippur needs repentance, it is like any other sacrifice, e.g., chatas, which is not effective if the sinner denies its effectiveness.<br /><br />Rava says that Rebbi agrees that Yom Kippur does not atone for infractions of the day without repentance. Rava says this must be so, since otherwise there would be no case of one being punished for Yom Kippur prohibitions, since the day itself would atone for them. The Gemora objects, and provides two cases where the day would not atone for the transgression, even if repentance is not generally necessary:<br /><br />1. The person died choking on food he ate, leaving no time after the transgression for atonement<br />2. The person ate at the end of the day, leaving no part of the day to atone<br />Tosfos (13a d'ovad) notes that the goat atones even for sins committed later on the day of Yom Kippur, since otherwise the Gemora should have suggested that the case is one who ate after the goat was sent. Some texts of the Gemora continue by citing a braisa, comparing the atonement of the goat and the day. The braisa states that the goat has the advantage of atoning right away, while the day atones only at the end. The day has the advantage of atoning without a sacrifice, while the goat atones only with a sacrifice. Rashi cites this text and rejects it, noting that it is incompatible with the answers provided by the Gemora, which both imply that any part of the day would atone, not just the end. The Ramban and Rabbeinu Chananel keep the text, and the Ramban explains that this is an alternate answer offered by the Gemora. According to this approach, only the end of the day atones, and therefore one would be liable for violating Yom Kippur if he died before the end of the day.<br /><br />The Rashba offers two explanations of the advantage of Yom Kippur cited in the braisa:<br />1. The “sacrifice” refers to sending the goat off the azazel cliff. The braisa refers to this as a “sacrifice” since it is considered a sacrifice like standard ones, and follows its rules.<br />2. The “sacrifice” refers to the chatas goat whose blood was sprinkled inside the mishkan. The braisa is stating that the atonement of Yom Kippur is independent of this sacrifice, while the sent goat only atones if this sacrifice is also brought.<br />These two explanations seem to differ as to whether the sent goat is considered a standard sacrifice or not. The answer cited by the Ritva for how the goat atones without repentance seems to consider it a standard sacrifice, while the fact that the goat atones for sins committed later seems to indicate it is not.<br /><br />The Rambam (Teshuva 1:2) rules that the sent goat atones on all lenient prohibitions (i.e., generic positive and negative commandments) even without repentance, but on all others only with repentance. The commentators attempt to explain the Rambam's source for this ruling, since the Gemora presents the opinions of the Sages, who require repentance, and Rebbi, who does not, with no indication of a middle position. The Lechem Mishne says that the Rambam rules like the Sages, but attempts to limit the extent of the dispute between Rebbi and the Sages. The braisa in which they differ on the explanation of the verse mandating karais is discussing only severe prohibitions, and only in that case do we find the Sages explicitly requiring repentance. The Rambam therefore says that the Sages agree with Rebbi that the sent goat atones for lenient transgressions without repentance. The Meshech Chochma (Vayikra 16:30) explains the Rambam based on the Gemora in Yoma (85b), which says that Rebbi holds that Yom Kippur atones for severe transgressions without repentance, but repentance does not atone for them without Yom Kippur. From here we see that Yom Kippur is more potent that repentance alone. Therefore, the Sages, who say that repentance alone atones for lenient prohibitions, surely say that Yom Kippur alone atones for these.<br /><br /> Sifra's authorship<br /><br />The Gemora states that an anonymous sifra is Rabbi Yehuda, and therefore proves that Rabbi Yehuda requires repentance for the atonement of Yom Kippur. The Gemora then cites another sifra, which indicates that repentance is not required. Abaye answers that the first sifra is Rabbi Yehuda, while the second is Rebbi. The Ritva asks how Abaye can offer this answer if the Gemora stated that an anonymous sifra is Rabbi Yehuda. He offers two answers:<br />1. The two sifras are different opinions of Rabbi Yehuda's position. Thus, both follow Rabbi Yehuda, but differ on what Rabbi Yehuda holds on this point.<br />2. The rule of authorship is a general rule for most sifras, but has exceptions. Similarly, the Gemora identifies anonymous mishnas as Rabbi Meir, since most are, but there are many exceptions to this rule.<br /><br /></div>http://dafnotes.blogspot.com/2010/07/sent-goat-and-yom-kippur.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-8151395357762553485Sun, 04 Jul 2010 22:13:00 +00002010-07-04T18:14:39.230-04:00chasam soferGemora Shevuos 7gezeirah shavahpoetryReb Nassan AdlerrhymesGezeirah shavah and Rhymes<div style="text-align: justify;">Gezeirah Shavah<br />Rava praises Rebbe for his connection of olah v’yored with the prohibition on an impure person eating kodesh, by a gezeirah shavah – a common phrase, since behemah temai’ah – non kosher animal is used in both sections. Tosfos Harosh (7a Doleh) asks why this is so praiseworthy, as one can only use such the textual device of gezeirah shavah if he learned it from his teacher. Therefore, Rebbe must have learned this from his teacher, and showed no innovation. Tosfos Harosh answers that all that one learns from his teacher is the common phrase of the gezeirah shavah, but it is up to the student to know which phrases to use, and what to learn. It is Rebbi’s application of the gezeirah shavah which Rava praised.<br /><br />Rhymes Purer Than Gold<br /><br />By: Meoros HaDaf HaYomi<br /><br />The Chasam Sofer revered his mentor – “the great eagle,” Rabbi Nasan Adler zt”l. We see his admiration in a poem he composed in his honor, whose beginning copies the style of our sugya, in which Rava praises Rebbe. The interesting rhymes are written in a style now unknown.<br />He draws water from deep wells<br />From him they built eternal ruins; he establishes the institutions of each generation.<br />His words raise those who falter and are sweeter than honey and mead.<br />The master’s mouth emits flashes of fire, desirable more than refined gold.<br />The great Kohen – we shall seek Torah, judgment and rulings from him.<br />He is the teacher who quenches the thirst of the parched, like flowing water-brooks.<br />The light of Israel, the strong hammer, cast solid as lustrous bronze,<br />Nasan the Kohen, a tzadik above chasidim and tzadikim.<br />He is the great eagle who hovers over his nestlings, his veteran students.<br />Wings of a dove coated in silver and its wings are like brilliant green-gold<br />And I am among the young, not from the seasoned,<br />But from the fragile kids (Responsa Chasam Sofer, Y.D. 167).<br /></div>http://dafnotes.blogspot.com/2010/07/gezeirah-shavah-and-rhymes.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-473480870816037357Sun, 04 Jul 2010 22:12:00 +00002010-07-04T18:13:11.897-04:00akivabalddaf yomiGemora Bechoros 58Gemora Shevuos 6tzaraasShades of Leprosy and "the Bald One"<div style="text-align: justify;">Varying Degrees of White<br /><br />The Gemora discusses Rabbi Akiva’s and the Sages’ positions on the four categories of whiteness of tzara’as. Rabbi Akiva lists them in order of whiteness, while the Sages list them as two categories, each with its own subcategory.<br /><br />Rashi explains that Rabbi Akiva holds that the main categories are baheres (snow), and the duller se’ais (wool), but that se’ais has two subcategories, plaster and the duller egg membrane. Therefore, Rabbi Akiva says that the two main categories can combine with each other, since they are on equal footing, but the subcategories only combine with each other and with se’ais, their parent category, but not with baheres, which has no relation to them.<br /><br />Tosfos (6a Af) disagrees, and says that Rabbi Akiva agrees to the general formulation of two categories, each with a subcategory, but just disagrees on the rules of combinations. Therefore, Rabbi Akiva agrees that the subcategory of baheres is plaster, and the subcategory of se’ais is egg membrane, but says that since plaster is two steps duller than its parent, it can only combine with se’ais.<br /><br />The Raavad says that, according to the Sages, each subcategory can combine with its parent, and each category can combine with each other.<br /><br />The Rambam (Tumas Tzara’as 1:1-3) says that all four levels of whiteness can combine with each other.<br /><br />See the Kesef Mishneh (1:1) for a lengthy discussion of how the Rambam learned our Gemora, and his suggestion that the Rambam understands that the Gemora concludes that there is no dispute between Rabbi Akiva and the Sages. He notes that the Gemora is not clear as to whether a source was provided for Rabbi Akiva’s position on the combination of the differing shades of white.<br /><br />Rabbi Akiva’s Son<br /><br />The Gemora cites a braisa which records a dialogue between Rabbi Akiva and his son, Yehoshua. Rashi says that this son is Rabbi Yehoshua ben Karchah. Since Rabbi Akiva was bald, his son was referred to as the son of Karchah – the bald one.<br /><br />Tosfos (Bechoros 58a Chutz) disagrees, noting that the chronology would not place Rabbi Yehoshua ben Karchah early enough to be Rabbi Akiva’s son. Tosfos also says that Rabbi Akiva would not be constantly referred to as karchah – the bald one, as that is a derogatory term. Rather, Tosfos says Rabbi Yehoshua ben Karchah was a later Tanna, whose father was named Karchah.<br /></div>http://dafnotes.blogspot.com/2010/07/shades-of-leprosy-and-bald-one.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-91067878665932252Sun, 04 Jul 2010 22:10:00 +00002010-07-04T18:11:34.334-04:00Gemora Shevuos 5metzoratzaraasShame of Tzara'as<div style="text-align: justify;">Shame and Embarrassment<br /><br />The examination of the nega’im detailed in our sugya requires much study. When a Kohen goes to see a suspect tsara’as, he is accompanied by many young kohanim who come to learn. It is obvious that the person afflicted does not enjoy great honor in such a situation. According to the Netziv, this is explicitly mentioned in the Torah: “This is the law…to teach about the day of becoming tamei and the day of becoming tahor” (Vayikra 14:54-57). In other words, a kohen calls his students to come with him to be taught. The Torah thereafter concludes: “…this is the law of tzara’as” – this is the penalty of a slanderer, who insulted others (Ha’amek Davar).<br /><br />Three Sorts of Metzora’im<br /><br />There are three types of tzara’as: s’eis, sapachas and baheres. HaGaon Rav Moshe Sternbuch explains that these names express the nature of those who slander:<br />1. S’eis (a raised mark): someone who slanders with the object of rising above another.<br />2. Sapachas (an “accompanying” mark): someone who slanders because he blindly follows those around him.<br />3. Baheres (a bright mark): someone who slanders with the object of “clarifying” the truth…<br />But all of them are “the plague of tsara’as (Ta’am Veda’as, Vayikra 13:2). (Hame’or)<br /></div>http://dafnotes.blogspot.com/2010/07/shame-of-tzaraas.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4785177043867182155Sun, 04 Jul 2010 22:09:00 +00002010-07-04T18:10:36.830-04:00chasam soferchazon ishcheckfirstbornGemora Shevuos 4redemptionRedeeming with a Check<div style="text-align: justify;">The Gemora cites a braisa: Rebbe says that a person can use anything to redeem his firstborn son from the Kohen, aside from documents. The Rabbis say: A person can use anything besides for slaves, documents, and land.<br /><br />The Chasam Sofer in a teshuva (Y”D 134) discusses if redemption would be valid when the father pays the Kohen by check. Is a check regarded as money because it is accepted as cash all over or do we say that it is regarded as a document since there is no inherent value in the paper itself?<br /><br />He concludes that a check can be regarded as money for some things, but as a document for others. If it is regarding a matter which is between people, then a check would be considered money, since it is commonly accepted. However, regarding redemption of a firstborn, which is between man and Hashem, a check would be regarded as a document and the redemption would not be valid. He explains: The father is actually redeeming his firstborn son from Hashem, but He gave over the monetary rights to the five selaim to the Kohen. Since it is the Torah that set the requirement for the money, the redemption will only be valid if the father gives to the Kohen something that is itself valued at five selaim.<br /><br />The Chazon Ish (Y”D 72:10) disagrees and maintains that a check would be regarded as money and the redemption would be valid. <br /></div>http://dafnotes.blogspot.com/2010/07/redeeming-with-check.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-5476196225746075887Sun, 04 Jul 2010 22:07:00 +00002010-07-04T18:09:00.028-04:00carryingGemora Shabbos 2Gemora Shevuos 3mitzvah haba'ah b'aveirahpoor manPoor Man<div style="text-align: justify;">The Bartenura asks, why did the Tanna use the example of the poor man and not merely state, “the person standing in the public domain?”<br /><br />1. The Bartenura answers that the Tanna is teaching us that although the householder is giving the poor man charity, he has still violated the Shabbos, because this is what is known as a “mitzvah haba’ah b’aveirah, a positive commandment that was fulfilled by committing a sin.<br /><br />2. The Tosfos Yom Tov, however, contends that this idea only holds true according to the opinion in the Gemora that one who erred in assuming that he is performing a mitzvah is liable. This would not be reconciled, however, with the opinion that posits that one who erred in assuming that he did a mitzvah is not liable. The Tosfos Yom Tov therefore writes that only regarding mitzvos that one is allowed to perform on Shabbos, such as bris milah, can one suggest that if he performs the mitzvah through the means of a sin, he is not liable. Concerning the mitzvah of tzedakah, however, one is not allowed to give tzedakah on Shabbos, and therefore he is certainly deemed punishable for giving charity to the poor person. [Rabbi Akiva Eiger, questions this, however, as we see that one is not allowed to fulfill the mitzvah of lulav on Shabbos, and yet there is an opinion that maintains that one who was involved in handling a lulav on Shabbos would not be liable a punishment.]<br /><br />3. The Chemdas Shlomo writes that the only case where we say that one may be exempt from punishment is when he is obligated to perform some act for the mitzvah. In such a situation we can seek leniency for someone who was involved in performing the mitzvah even at a time when he was prohibited to do so. Regarding charity, though, one is not obligated to hand the poor man the article. The householder can leave the article for the poor man, without having to transfer the article from the private domain to the public domain. By transferring the article from one domain to another, the householder has incurred a sin that is liable a punishment.<br /><br />4. Reb Aharon Leib Shteinman answers that we only say that one who erred in performing a mitzvah is not liable when the involvement in the mitzvah led the person to sin. In the case of the Mishna however, the mitzvah of giving charity did not distract the householder. Rather, the householder erred in not remembering that it was Shabbos or not being cognizant that this was a forbidden act of labor. In such circumstances one is not exempt from the punishment of having committed a sin.<br /></div>http://dafnotes.blogspot.com/2010/07/poor-man.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4983183303748098195Sun, 04 Jul 2010 22:06:00 +00002010-07-04T18:07:33.699-04:00daf yomiGemora Shevuos 2KoselTemple CourtyardtumahTemple Mount<div style="text-align: justify;">Entering the Temple Mount<br /><br />By: Meoros HaDaf HaYomi<br /><br />In our Mishna Rabbi Meir says, “All the goats serve to atone for the defilement of the Temple and its holy objects.” In other words, all the goats of the additional sacrifices (musafim) served to atone for prohibitions of defilement committed in the Temple by eating kodoshim (parts of sacrifices) while being defiled (tamei) or by entering the Temple when being tamei.<br /><br />Does the sanctity of the site of the Temple depend on the Temple’s existence? A defiled person (tamei) who enters the site of the Temple transgresses a prohibition of the Torah and is punished with kareis. According to Rambam (Hilchos Beis HaBechirah, 6:16) and many Rishonim (Tosfos, Yevamos 82b, s.v. Yerushah; Rash on Shevi‟is 6:1; Semag, ‘asin 163; Yereiim Hashalem, 277; Ritva, Megillah 10b and Shevuos 2b; Sefer HaChinuch, mitzvos 184, 362 and 363), the prohibition and the resulting kares are still valid after the Temple’s destruction as “the first sanctification sanctified the place in its time and for the future.” In other words, the site of the Temple was consecrated forever with an unconditional sanctity, independent of the existence of the Temple.<br /><br />Raavad (ibid) disagrees and believes that once the Temple was destroyed and the gentiles conquered the Temple Mount, its sanctity was rescinded.<br /><br />Some hold that even according to Raavad, it could be that only the punishment of kares was revoked whereas the Torah prohibition to enter remains (see Responsa Binyan Tziyon, 2, and Responsa Mishpat Kohen, 96). Even if not so, all agree that Chazal decreed that we mustn’t enter the site of the Temple after its destruction because of two reasons: (a) so that when the Temple will be rebuilt, everyone should remember that a tamei must not enter; (b) to preserve the respect for the Temple. Indeed, leading authorities testified that after the destruction of the Temple Jews were always careful to avoid entering the site as the prohibition to enter is also valid in our era from the Torah (d’oraisa) and those who enter are punished with kares (Rabeinu Ovadyah Bartenura in his letter from Eretz Israel of 5248; Maharam Chagiz in Parashas Mas’ei; and see Binyan Tziyon, that that is the ruling of all the poskim).<br /><br />Rambam’s letter that caused a sensation: A letter sent by Rambam during his visit in Eretz Yisroel (printed in Sefer Chareidim, 65) aroused a great commotion when he wrote that on coming to Yerushalayim, he prayed in the “great and holy house.” Some interpreted this as meaning a synagogue built on the site of the Temple – a contradiction to his ruling that one mustn’t enter there in our era. Still, poskim reject the attempt to present the letter as proof that Rambam changed his ruling, and proved that he referred to a large synagogue called Midrash Shlomo, located near the Temple Mount, whose windows faced the whole area of the site of the Temple (see Responsa Minchas Yitzchak, V, 1, and Responsa Tzitz Eli’ezer, X, 1, and XI, 15, in the name of HaGaon Rav Y. Chai Zarihan).<br /><br />Montefiore’s visit to the Temple Mount: 136 years ago, in 5627 (1867), Sir Moses Montefiore visited Eretz Israel, accompanied by his private secretary, Dr Levi. To the great surprise of the Yerushalayim community, the two entered the Temple Mount with a special permit issued by the Sultan in Istanbul, attained by the Pashah of Yerushalayim who had been well paid by Montefiore’s aides. The Jerusalemites were shocked and HaGaon Rav Yosef Moshe of Lissa, the son of the author of Nesivos HaMishpat and Chavos Da’as, even blew a shofar in the streets and excommunicated Montefiore. Being deeply religious, the latter rushed to the rabbis and scholars of Yerushalayim and apologized, claiming that he had acted sincerely, having been misled by a certain rabbi that Raavad’s opinion was accepted as halachah. He then accepted certain orders of teshuvah and the commotion subsided (Responsa Tzitz Eli’ezer, XI, 15:5).<br /><br />May non-Jews enter the Temple Mount?<br /><br />Now that we know that the Torah’s prohibition to enter the site of the Temple and the penalty of kares are valid in our era, we should examine the halachah pertaining to gentiles. The Mishna in Keilim 1:8 explains that non-Jews must not enter further than the cheil (the fence around the Temple) – i.e., the area of the Temple Mount (except for the cubits adjacent to the surrounding wall) – and Rambam (Hilchos Bias HaMikdash, 3:5) rules accordingly, that “at the cheil gentiles should be sent away.”<br /><br />The halachos of defilement are only for Jews: The Torah does not apply halachos of defilement (tumah) to non-Jews (Nazir 61b; Rambam, Hilchos Tumas HaMeis, 1:13), just as animals do not become tamei. As a result, the Torah’s prohibition that temeiim must not enter the site of the Temple refers only to Jews. Nonetheless, Chazal decreed tumah on gentiles and the Mishna therefore explains that they must not penetrate the cheil.<br /><br />May a non-Jew enter the Temple Mount? Some explain (Magid Meireishis in Kuntres Derech HaKodesh) that though non-Jews are allowed to enter the site of the Temple, we are commanded by Chazal to prevent their entry, as Rambam states: “gentiles should be sent away.”Still, the Maharit (cited in Derech HaKodesh by Rav C.A. Alfandari) indicates that Chazal also actually forbade them to enter the site of the Temple (Chazon Nachum on Keilim 1:6).<br /><br />How the Greeks defiled the oil of the Temple: Every year on Chanukah we praise Hashem for the miracle of the single sealed jug of pure oil found remaining from all the other oil defiled by the Greeks. Apparently, since non-Jews are never tamei, we must understand how they managed to defile the oil.<br /><br />Tosfos (Shabos 21b, s.v. Shehayah, and see Maharsha, ibid) indicate that the decree to apply tumah to gentiles could have been very early, even before the Mishnaic era, whereas the Re’eim (on the Semag at the beginning of Hilchos Chanukah) remarks that the Greeks defiled all the oil when they entered the Temple because of their garments which were tamei.<br /><br />Buying water from a well on the Temple Mount: Sdei Chemed (Ma’areches Vav, Kelal 26, os 33) refers to the question of the Jerusalemites as to if they may buy water from Arabs who draw it from a well on the Temple Mount, as they suspected that their demand for water caused the Arabs to go there. He replied that as the water-drawers stay on the Mount all day anyway, there is no prohibition to buy the water. On the contrary, the demand for water causes them to leave the site of the Temple when they bring water to the Jews.<br /><br />Inserting fingers in the Western Wall: Over three years ago we treated the topic of putting one’s fingers in the cracks of the Western Wall. In that article we cited the Aderes (Mishkenos L’Abir Ya’akov, II) who forbids such for fear of entering the site of the Temple while being tamei. On the other hand, some believe (Maharil Diskin, cited ibid, etc.) that the walls of the Temple Mount were never sanctified and that there is no prohibition (see sefer Meoros HaDaf HaYomi, Vol. II, p. 249).<br /><br />Permission by the Avnei Nezer: Still, it is interesting to note that the Sochatchover Rebbe zt”l, author of Avnei Nezer (Responsa Avnei Nezer, Y.D., II, 450-51), writes that even if the walls were consecrated, there is no prohibition to put one’s fingers therein because of two halachos: (a) The prohibition to enter refers to the normal manner of entry whereas entry in an unusual fashion is allowed; (b) the prohibition to enter is only for the ways of access to the Temple. Putting a finger in a hole in a wall is not considered a normal manner of entry and is therefore allowed and even if we say that it is a form of entry, that place cannot be reached from inside the Temple and is not regarded as entering a sanctified place (see other reasons ibid).<br /></div>http://dafnotes.blogspot.com/2010/07/temple-mount.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-3178436394347547858Fri, 25 Jun 2010 13:11:00 +00002010-06-25T12:53:21.613-04:00Makkos 21 (insights all about shaving)<!-- X-Campaign: 981336/2667550/441669833 --><br />You can see the most recent Daf at: <a href="http://cp20.com/Tracking/t.c?BBx0-9pCa-TtCUz8"><span style="color:#0000ff;">http://daf-yomi.org/english_dafyomi/makkos_21.pdf</span></a><span style="color:#0000ff;"><br /><br /></span>Please click here to view "peyos" poster: <a href="http://www.hakhel.info/archivesPublicService/PeyosPoster.pdf">http://www.hakhel.info/archivesPublicService/PeyosPoster.pdf</a><br /><br />For additional material please visit <a href="http://www.dafnotes.com/">www.dafnotes.com</a><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br />. <div></div><br /><br /><hr size="1"> <a href="http://www.campaigner.com/campaignerPro.php?utm_source=campaigner&amp;utm_medium=email&amp;utm_campaign=deliveryfooter"> <img src="http://images.campaigner.com/cpro/poweredby.gif" border="0" /></a> <img src="http://cp20.com/Tracking/t.o?BBx0--TtCUz5" height="0" width="0" />http://dafnotes.blogspot.com/2010/06/makkos-21-insights-all-about-shaving.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-7751977176368281804Thu, 24 Jun 2010 13:11:00 +00002010-06-24T16:47:26.215-04:00Makkos 20 (plus important detailed poster)<!-- X-Campaign: 978971/2663642/441669833 --><br />You can see the most recent Daf at: <a href="http://cp20.com/Tracking/t.c?BAvy-9nMO-TtCUz8"><span style="color:#0000ff;">http://daf-yomi.org/english_dafyomi/makkos_20.pdf</span></a><span style="color:#0000ff;"><br /><br /></span>Please click here to view "peyos" poster: <a href="http://www.hakhel.info/archivesPublicService/PeyosPoster.pdf">http://www.hakhel.info/archivesPublicService/PeyosPoster.pdf</a><br /><br />For additional material please visit <a href="http://www.dafnotes.com/">www.dafnotes.com</a><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br />. <div></div><br /> <img src="http://cp20.com/Tracking/t.o?BAvy--TtCUz5" height="0" width="0" />http://dafnotes.blogspot.com/2010/06/makkos-20-plus-important-detailed.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4254897974253626484Wed, 23 Jun 2010 22:08:00 +00002010-06-23T18:09:06.601-04:00Makkos Daf 19<DIV><FONT size=2 face=Arial><FONT size=3 face="Times New Roman">You can see the most recent Daf at:&nbsp;</FONT><SPAN id=1 contentEditable=true name="dafyomiorg 1" type="LINK" c2f="true"><A href="http://daf-yomi.org/english_dafyomi/makkos/Makkos_19.pdf"><FONT color=#0000ff>http://daf-yomi.org/english_dafyomi/makkos_19.pdf</FONT></A></SPAN><FONT color=#0000ff><BR><BR></FONT>For additional material please visit <SPAN id=2 contentEditable=true name="" type="LINK" c2f="true"><A href="http://www.dafnotes.com/">www.dafnotes.com</A></SPAN></FONT></DIV>http://dafnotes.blogspot.com/2010/06/makkos-daf-19.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4407645871849610860Mon, 21 Jun 2010 11:58:00 +00002010-06-21T08:00:05.878-04:00aruch l'neirGemora Makkos 17Gemora Yoma 36korbanolahteshuvaAtonement of an Olah<div style="text-align: justify;">Subscribe to the Daily Daf Yomi Summary http://www.daf-yomi.org<br /><br />Rabbi Yosi HaGelili (Yoma 36) states that a korban olah is brought for the sin of not giving the poor people from your grain, which one is obligated to do. Rabbi Akiva disagrees and holds that a korban olah is brought to atone for transgressing a positive commandment. Chazal say that an olah is a doron - a present to Hashem. The Seforim say that an olah shows a tremendous amount of love between the person and Hashem. The Ramban writes that when one brings a chatas or an asham, he should feel as if he is bringing himself as a sacrifice, for in truth, that is what he deserves. By an olah, it is as if he is giving himself to Hashem out of love.<br /><br />How do we reconcile an olah being a present and a sign of love with the fact that Chazal say it is brought for transgressing certain sins?<br /><br />The Aruch L'neir (Makkos 17b) explains the Ritva. The Gemora contrasts a chatas and asham that is coming for atonement and an olah is not. The Ritva asks from the Gemora in Yoma and Zevachim that it does provide forgiveness for some sins, and he answers that when one brings an olah as a donation, it atones for those sins.<br /><br />Reb Chaim HaQoton elaborates: Rashi, quoting the Midrash, explains that an olah sacrifice is an atonement for one who violates a positive commandment or for one who violates a negative commandment and fails to perform the positive commandment that is supposed to rectify the negative commandment. Rashi explains, in a point further explained by Nachmanides and Rabbi Yaakov Ettlinger, that one is never obligated to bring a olah as an atonement, rather, if one does, he attains his atonement.<br /><br />Tosfos write that after bringing an olah one’s atonement is “floating. Rabbi Meir Lublin explains that the Tosafists mean that an olah offering only atones for lenient sins, not for the more strict and severe sins.<br /><br />Rabbi Shlomo Luria explains that the atonement is “floating” inasmuch as the atonement does not occur automatically when one offers an olah sacrifice, rather one must first perform teshuvah (repentance) and return to God before the offering of the sacrifice will complete its powers of atonement.<br /><br />His words echo that of Rabbi Yaakov ben Asher who explains that the olah only serves as atonement for failing to perform a positive commandment or violating a negative commandment which is to be repaired by a positive commandment, if one repents from one’s sin.<br /><br />Other Tosafists write that the olah offers an atonement for one who sinned and never knew of his sin. According to this explanation, obviously one cannot be obligate to being an olah for such a sin, because if he never knew about his sin, how can he be obliged to offer a sacrifice to atone for it? Rather, if one brought an olah offering, then it atones for sins unbeknown to him, but if he did not bring one, he is not required to do so. Another Midrash says that an olah is an atonement for one who thinks about sinning and thus has sinned with his intellect, not for one who violates a positive commandment.<br /></div>http://dafnotes.blogspot.com/2010/06/atonement-of-olah.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4411681287363374062Thu, 10 Jun 2010 23:40:00 +00002010-06-10T19:43:05.203-04:00Gemora Makkos 6Gemora Sanhedrin 41hasraahKesef MishnatestimonywitnessesHasra'ah and Witnesses<div style="text-align: justify;">Subscribe to the Daily Daf Yomi Summary <a href="http://www.daf-yomi.org">www.daf-yomi.org</a><br /><br />The Purpose of Hasra’ah<br /><br />By: Rabbi Avi Lebowitz<br /><br />The Gemora cites various verses as the source for the requirement of hasra’ah (warning).<br /><br />The Maharatz Chayus points out that there are two sources for hasra’ah. The first is a sevara, - this serves to make sure that the person is aware of the severity and consequences of his actions. Included in the hasra’ah is both the education of the halachah, and the awareness of the action that he is about to do. The second source is the verses that the Gemora quotes which serve as a gezeiras hakasuv, whether they apply or not, that no punishment can be carried out unless there is a warning.<br /><br />The Maharatz Chayus deduces this from Tosfos who is bothered why the Gemora has to find a source for hasra’ah, to which they answer that it is needed for a non-chaver (someone who isn’t educated in the laws). It is obvious from logic that he requires hasra’ah, because otherwise, he would have no idea whether the action that he is doing is prohibited by the Torah, but, a chaver, who is well educated, knows very well what he is doing and understands the consequences. He shouldn’t require hasra’ah if not for the fact that the Torah would demand it as a gezeiras hakasuv. The verses are the rationale for requiring the details of hasra’ah, such as killing him within the time of an utterance (and perhaps having to accept the hasra’ah).<br /><br />Based on this, he points out that Tosfos, who asks regarding the source for hasra’ah by an ir hanidachas (subverted town), is difficult. Who says that ir hanidachas has the gezeiras hakasuv requirement of hasra’ah that would involve the details? Perhaps it would only have the sevara aspect of hasra’ah to differentiate between unintentional and deliberate, so that no source is necessary. Clearly, Tosfos assumes that the type of hasra’ah necessary by ir hanidachas is the gezeiras hakasuv type - with all the details, and not just the determination that he was aware of the consequences of his actions.<br /><br />The Rambam, however, doesn’t seem to follow this same approach. The Gemora 8b and 41a quote Rabbi Yosi bar Yehudah, who says that a Torah scholar doesn’t require hasra’ah, since the sole purpose of hasra’ah is to differentiate between unintentional and deliberate. This would imply that the Rabbis, who hold that even a Torah scholar requires hasra’ah, would hold that hasra’ah is a gezeiras hakasuv, and NOT just to distinguish between unintentional and deliberate. However, the Rambam (Sanhederin 12:2) writes: A torah scholar and an unlearned man require hasra’ah, for the sole purpose of hasra’ah is to differentiate between unintentional and deliberate. This seems to be very strange. The Rambam cites the rationale of Rabbi Yosi bar Yehudah, yet requires hasra’ah even for a chaver! Why?<br /><br />The Kesef Mishneh and Lechem Mishneh explain that according to the Rambam, the Rabbis don’t disagree with Rabbi Yosi bar Yehudah in principal; rather, they hold that because of his concern, we require hasra’ah even by a chaver who knows the law, since he may not be aware of the action he is about to do. The Rambam clearly learns that the concept of hasra’ah is only meant to make him aware of his actions, and educate him about the halachah, not just a gezeiras hakasuv. Nevertheless, the Rambam requires hasra’ah within the time of an utterance of the action, implying that this concept isn’t merely a gezeiras hakasuv, but an actual concern that he may have a very short term memory. It seems that the Rambam doesn’t buy into the two sources for hasra’ah approach; rather, he understands that the rationale for the sources of hasra’ah cited in the Gemora is to differentiate between unintentional and deliberate - to educate and inform.<br /><br />HALACHAH ON THE DAF<br /><br />Eidim P’sulim<br /><br />The Gemora learns that even if there are a hundred witnesses that witnessed an event, but included in those witnesses were relatives or otherwise disqualified witnesses, then the all the witnesses may not testify. Rebbe clarifies that this is only true when the relatives or otherwise disqualified witnesses also gave the warning, but if they merely witnessed an event along with others, they can’t nullify the testimony of the other witnesses. Rashi explains that by giving the warning, they show that they too want to be considered witnesses, therefore they negate the other witnesses’ testimony, since part of the witnesses are disqualified.<br /><br />Who is considered disqualified for testimony?<br /><br />1) Relatives - Relatives: There are many different scenarios; we will only touch on a few.<br /><br />We learn that relatives cannot be considered witnesses from the verse: Fathers shall not die through their sons. The Chachamim derived from this verse that the father cannot die due to testimony from his son, and vice versa. Aside from a son there are other relatives that cannot testify; a) brothers, b) grandson, c) first cousins, d) second cousins. All these cases apply to females as well, meaning a sister cannot testify on a brother and vice versa etc. (Choshen Mishpat 33:2)<br /><br />If one cannot testify regarding a woman (for example a sister), he is similarly prohibited from testifying for her husband, and conversely, if one cannot testify for a certain man, he also may not testify for his wife (ibid 33:3). However, he may testify for that spouse’s relative (ibid 33:5).<br /><br />Mechutanim may testify for each other (ibid 33:6).<br /><br />2) Oivrei Aveirah - One Who Committed a Sin: If one transgressed any prohibition that is punishable by either death or lashes, he is disqualified for testimony until he repents. It makes no difference if he sinned due to desire, or if he sinned as an act of rebellion (ibid 34:2).<br /><br />If one transgressed a Rabbinic prohibition, he is disqualified only on a Rabbinic level (there are halachic differences between them).<br /><br />3) Other P’sulei Eidus: A minor is disqualified for testimony, even if he is very bright. One leaves the status of a minor once he shows signs of physical maturity, usually when he turns thirteen years old.<br /><br />One who is incoherent in a certain issue is also disqualified (ibid 35:8). If he is mentally deranged, he is also disqualified (ibid 35:10).<br /><br /></div>http://dafnotes.blogspot.com/2010/06/hasraah-and-witnesses.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-4074941239404762015Thu, 10 Jun 2010 18:47:00 +00002010-06-10T14:48:50.190-04:00eidim zomeminGemora Makkos 5Kesef MishnazomeminAs they Intended<div style="text-align: justify;">Subscribe to the Daily Daf Yomi Summary <a href="http://www.daf-yomi.org">http://www.daf-yomi.org</a><br /><br />The Mishna teaches us that the zomemin witnesses are only punished if they attempted to have someone executed, but they were found to be zomemin before the defendant was executed (as long as it was after the verdict was handed down). However, if they were discredited through hazamah only after the defendant had been executed, they will not be punished. This is derived from the Scriptural verse: as they intended to do; but not as they actually accomplished.<br /><br />The Kesef Mishnah explains this seemingly perplexing halachah in two manners:<br />1. When the zomemin witnesses actually carry out their plan and the accused is executed - such a sin is of such a magnitude that they cannot get punished in this world. The punishment for such a hideous sin can only take place in the next world- in Gehinnom.<br />2. Alternatively, he explains, if the accused was actually executed, we assume that he was indeed guilty and deserved to die. Hashem is present by every court case and it must be attributed to Divine Providence that the second set of witnesses did not arrive until after the defendant was executed.<br /></div>http://dafnotes.blogspot.com/2010/06/as-they-intended.htmlnoreply@blogger.com (Avromi)0tag:blogger.com,1999:blog-30932360.post-1089031892133479013Tue, 08 Jun 2010 23:37:00 +00002010-06-08T19:38:53.154-04:00eareved ivriGemora Kiddushin 22Gemora Makkos 4jewish servantPanim YafosParshas MishpatimPaying and Piercing<div style="text-align: justify;">Subscribe to the Daily Daf Yomi Summary <a href="http://www.daf-yomi.org/">http://www.daf-yomi.org</a> <br /><br />The Mishna stated: “We testify that this particular person owes his fellow two hundred zuz,” and they are found to be zomemin, they receive lashes and must pay, for the Scriptural verse that makes him liable for the lashes is not the same as that which makes him liable for compensation; these are the words of Rabbi Meir. But the Chachamim say: Whoever is liable to pay does not receive lashes.<br /><br />Based upon this, the Panim Yafos answers the following question: The Gemora in Kiddushin states: Why was an ear chosen (to be pierced - when a Jewish servant wishes to stay by his master even after the six years) more than other limbs of a person’s body? Hashem says that the ear that heard on Mount Sinai, “For to Me Bnei Yisroel are servants,” and not servants to servants, and he went anyway and chose a master for himself, his ear should be pierced. The question begs to be asked: If the piercing is because of his stealing, why don’t we pierce his ear immediately? Why do we wait until he wants to stay longer?<br /><br />Our Gemora states that whoever is liable to pay does not receive lashes. If one is liable a punishment of lashes and money for one action, he does not receive lashes and pay, but rather, he pays and he does not incur the lashes.<br /><br />Accordingly, we can say that the thief was deserving of getting his ear pierced immediately – except, since he is required to pay for that which he stole, and selling him as a servant is instead of his payment, he is therefore exempt from the piercing, for he cannot pay and receive “lashes.” However, after he served his six years, and he says, “I love my master, my wife and my children; I do not want to go free,” he is revealing to us that his serving as a servant was not a punishment for him. Retroactively, he reverts to the halachah that he should be punished for selling himself as a servant through piercing.<br /></div>http://dafnotes.blogspot.com/2010/06/paying-and-piercing.htmlnoreply@blogger.com (Avromi)0